./''^. 


^       ADDISON    ALEXA.NDEU    i.IBKARY,     ^ 
jfi  which  was  presented  bj 

\l  Messrs.  R.  L.  and  A.  STriRT. 

C(is<\  Division 

Shelf,        Section /^l 
Book,        No,    .      ^'  ^ 


dff^ 


t. 


REMARKS 


ON  THE 

REFUTATION  OF  CALVINISM, 

BY  GEORGE  TOMLINE,  D.D.  F.R.S. 

LORB    BISHOP    OF    LINCOIN,    ANB    DEAN    OF    ST.    FXVfs,   iONDOIf, 

BY  THOMAS  SCOTT, 

RECTOR  OF  ASTON  SANDFORD,  BUCKS. 


"  Be  ready  always  to  give  an  answer  to  every  man,  that  asketh  you  a 
'*  reason  of  the  hope  that  is  in  you,  with  meekness  and  fear."  1  Pet.  iii.  15. 

'  Take  special  care,  before  you  aim  your  shafts  at  Calvinism,  that  you 

*  know  what  is  Calvinism,  and  what  is  not:  that,  in  that  mass  of  doctrine, 

*  which  it  is  of  late  become  the  fashion  to  abuse  under  the  name  of  Cal- 
'  vinism;  you  can  distinguish  with  certainty,  between  that  part,  which  is 
'  nothing  better  than  Calvinism,  and  that  which  belongs  to  our  common 

*  Christianity,  and  tlie  faith  of  the  Reformed  Churches.'  Bp.  Horseley. 

'  Accusatio  crimen  desiderat,  rem  ut  definiat,  hominem  ut  notet,  argu- 
' '  mento  probet,  teste  confirmet.'    Cicero. 


IN  TWO  VOLUMES. 


VOL.  L 


PHILADELPHIA: 

PUBLISHED   BY  W.  W.  WOODWARD, 

N'O.  52,  CORNER  OF  SECOND  AND  CHESNUT  STREETS. 

1817. 


vx-v  V  wyvvw*  v%/vvwwxv*.'v 

M'Carty  &  Davis,  printers. 


PREFACE. 


At  has  been  regretted  by  many  pious  persons,  that 
the  controversy,  to  which  *  The  Refutation'  relates,  has 
again  been  revived,  and  brought  before  the  pubHck:  but 
the  author  of  these  Remarks  does  not  entirely  concur  iji 
this  feeling,  or  accord  to  the  opinions  which  excite  it. 
Veritas  magna  est,  et  prevalebit.  It  is  true,  that  if  the 
persons,  whose  principles  are  brought  before  the  tribu- 
nal of  the  publick,  in  so  energetick  a  manner,  and  by  so 
high  an  authority,  do  not  "  take  heed  to  themselves;" 
they  may  very  easily  both  raise  a  tempest  of  acrimonious 
controversy,  and  expose  themselves  and  the  common 
cause  to  additional  censure  and  reproach:  but  nothing 
is  so  unfavourable  to  the  progress  of  genuine  Christian- 
ity, among  mankind  in  general,  nay,  among  the  bulk  of 
nominal  christians,  as  a  dead  calm.  Within  the  writer's 
remembrance,  the  Calvinists,  especially  the  evangelical 
clergy,  were  so  inconsiderable  and  neglected  a  company, 
that,  except  a  declamation  now  and  then  in  a  visitation 
sermon,  little  publick  notice  was  taken  of  them.  But 
now,  it  seems,  they  are  become  so  numerous  and  suc- 
cessful, that,  unless  more  decided  measures  be  adopted, 
there  is  danger  lest  "  all  the  world  should  go  after 
**  them."  And  "  in  this  I  do  rejoice,  yea,  and  will 
"  rejoice." 


IV  PREFACE. 

It  may  be  questioned,  how  far  it  would  be  advisable, 
in  present  circumstances,  for  any  of  our  party,  to  com- 
mence a  controversy:  yet  there  can  hardly  be  a  doubt, 
but  that  it  is  incumbent  on  us  to  say  something,  to  the 
publick  arraignment  of  our  principles,  which  *  The 
*  Refutation'  contains. 

Had  that  publication  assailed  those  tenets  exclusive- 
ly,  which  are  commonly  called  Calvinistick;  these  Re- 
marks would,  probably,  not  have  been  obtruded  on  the 
publick  notice:  but,  as  many  doctrines  which  belong 
to  our  common  Christianity  are  deeply  involved  in  the 
argument,  the  contest    is  no  longer  about  unessential 
matters,  but  j&ro  a/w  et  focis*     It  is  allowed,  that  the 
several  doctrines,  brought  under  consideration  in  the 
Refutation,  have  in  reality  a  very  intimate  connexion 
or  concatenation.  Original  sin,  implying  the  total  want, 
in  fallen  man,  of  Avhat  is  good  before  God,  makes  way 
for  the  doctrine  of  special  preventing  grace,  or  regene- 
ration by  the  Holy  Spirit,  in  order  to  the  true  repentance, 
faith,  and  renewed  acceptable  obedience,  of  any  of  our 
fallen  race.     The  remainder  of  this  infection    in  the 
regenerate,    rendering   all   which   they  do,    imperfect 
or  defiled;  shows  that  justification  must  be  of  grace,  in 
Christ,  and  by  faicli  alone,  not  of  works,  firom  first  to 
last:  and  that  good   works  can,  in  this  respect,  do  no 
more  than  evidence  faith  to  be  living  and  justifying:  for, 
the  alloy  of  evil  connected  with  them  needing  forgive- 
ness, they  can  do  nothing  eiihtr  towards  justification, 
or   continuing  us  in  a  justified   state.     Regeneration 
also,  being  a  new  creation  by  the  omnipotent  power  of 


PREFACE.  V 

the  Holy  Spirit,  "  dividing  to  every  one  severally  as  he 
"will,"  must  be  purposed  and  intended:  and,  considering 
the  prescience  and  unchangeableness  of  God,  "  the  eter- 
"  nal  purpose  which  he  has  purposed  in  himself,"  can 
hardly  be  excluded;  or  the  conclusion,  that  those,  whom 
he  thus  regenerates,  he  will  "  keep  by  his  power, 
**  through  faith  unto  salvation."  Of  this  concatenation 
his  Lordship  is  aware;  and  it  would  not  have  answered 
his  design,  to  refute  these  latter  doctrines,  and  leave  the 
®thers  unassailed.  Numbers  however  do  not  allow  or  per- 
ceive this;  and  hold  the  grand  outlines  of  the  doctrine, 
here  called  Calvinistick,  very  decidedly  and  practically; 
either  silently  excluding  personal  election  and  final  per- 
severance from  their  creed,  or  directly  disavowing  them. 
But,  besides  the  attempt  to  refute  several  doctrines, 
which  are  not  generally  considered  as  Calvinistick,  but 
rathier  as  "  the  faith  once  delivered  to  the  saints;"  for 
which  we  are  required  to  *'  contend  earnestly;"  *  The 
*  Refutation'  contains  many  statements  of  our  doctrine 
which  are  erroneous,  and  arise  from  misapprehension; 
j&o  that  we  are  supposed  to  maintain  tenets,  not  only 
which  we  disavow,  but  which  the  most  systematical 
Calvinism,  well  understood,  by  no  means  includes:  and 
some  of  these  are  so  incongruous  to  others,  that  it  is 
impossible  for  the  same  person  to  maintain  both  at  the 
same  time.  Now  we  must  either  be  willing,  for  the 
publick  to  conclude,  that  we  plead  guilty  to  these 
charges;  (which  would  be,  in  our  view,  base  treachery 
against  the  cause  of  truth;  or  we  must  come  forward, 
and  plead  not  guilty,  and  disprove  the  charges;  showing 


VI  PREFACE. 

where  we  are  misrepresented,  or  misunderstood;  and 
what  we  do,  or  do  not  maintain. 

The  author  of  these  Remarks,  having,  for  above 
thirty-two  years,  been  diligently  employed  in  preparing 
and  publishing  works  on  religious  subjects,  grounded 
upon  those  very  principles,  which  his  Lordship  has 
undertaken  to  refute;  could  not  consider  '  The  Refuta- 
*  tion'  in  any  other  light,  than  as  tending  to  sweep  away 
at  once  the  labours  of  his  whole  life,  by  discrediting,  or 
rendering  doubtful  and  uncertain,  the  grand  doctrines, 
which  he  has  maintained,  and  endeavoured  to  improve 
to  practical  purposes.  This  consideration  must  account 
for  his  assuming  so  arduous  and  perilous  a  service,  as 
the  present;  and  may  serve  to  excuse,  what  might 
otherwise  be  deemed  presumptuous. 

It  could  not  be  supposed,  that '  The  Refutation'  would 
be  left  unanswered  by  the  whole  body,  whose  principles 
it  assails:  and,  as  the  author  of  these  Remarks  is  one  of 
the  senior  writers  of  that  body;  it  was  not  unnatural  for 
him  to  think,  that  hoary  hairs  might  be  attended  with 
some  abatement  of  that  eagerness  of  spirit,  which  is  un- 
flwourable  to  the  discussion  of  such  subjects,  and  making 
remarks  on  statements,  in  which  there  are  many  things 
suited  to  discompose  the  mind;  not  to  speak  of  higher 
sources  of  meekness,  and  self-government,  which  either 
are  or  ought  to  be  found  in  "  an  old  disciple."  In  fact 
he  hoped,  that  God  would  enable  him  to  defend  what, 
he  doubts  not,  is  Christian  truth,  in  a  Christian  spirit; 
and  without  violating  the  precepts  of  our  holy  religion. 
How  far  he  has  succeeded  more  impartial  judges  must 
determine. 


\ 


PREFACE.  Vll 

Many  perhaps  may  deem  it  indecorous  in  him,  to 
stand  forth  in  answering  the  publication,  not  only  of  his 
superior  in  the  church,  but  his  own  Diocesan.  As,  how- 
ever, the  main  substance  of '  The  Refutation,'  was  first 
delivered  by  his  Lordship  in  charges  to  his  own  clergy; 
it  must  be  supposed  that  he  had  them  especially  in  view, 
as  far  as  the  evangelical  clergy  are  concerned.  All  the 
information,  concerning  our  body,  on  which  he  proceed- 
ed, must  be  derived  either  from  our  publications,  or 
from  report;  (as  he  has  not  much  opportunity  of  hearing 
our  sermons;)  and  the  author  is,  as  far  as  he  knows,  the 
senior  writer  of  this  company,  in  his  Lordship's  diocese. 
He  therefore  felt  himself  peculiarly  called  upon  "  to  give 
**  a  reason  of  the  hope  that  is  in  him;"  and  e-ither  to  re- 
tract, or  defend,  the  doctrines  maintained  in  his*  nume- 
rous publications.  He  trusts,  however,  he  has  not  for- 
gotten, that  his  remarks  are  made  on  his  superior  and 
his  diocesan;  that  he  has  in  numerous  places  spoken  as 
an. apologist  J  where  in  other  circumstances  he  would  have 
taken  a  higher  ground;  and  that  he  has  uniformly  paid 
as  much  respectful  deference  to  the  author  of  '  The  Re- 
futation,' as  he  could  consistently  with  faithfulness  to 
divine  truth,  "  even  to  the  word  of  the  truth  of  the 
gospel." 

It  is  with  unaff'_cted  humility,  that  the  author  confesses, 
he  has  not  executed  his  undertaking,  in  a  manner  worth}- 
of  so  good  a  cause.  It  was  necessary,  that  the  answer 
should  not  be  very  long  delayed:  his  other  engage- 
ments are  numerous:  he  has  indeed  laboured  indefati- 
gably;  yet  as  many  years  almost,  as  months  could  b^ 


Vlll  PREFACE. 

allowed  him,  would  have  been  necessary  to  an  adequate 
publication  on  such  multifarious,  such  dijfficult,  and 
such  infinitely  important  subjects;  even  if  he  had  pos- 
sessed adequate  learning  and  talents.  Indeed  could  he 
have  reserved  the  whole  copy,  till  the  work  had  been 
finished,  before  he  gave  it  to  the  printer,  many  inac- 
curacies, and  still  more  repetitions,  might  have  been 
prevented;  which  the  memory  of  an  old  man  could  not 
otherwise  exclude.  His  distance  from  the  printer  also 
has  occasioned  many  little  inaccuracies,  and  some 
of  more  importance,  which  will  be  noticed  in  the 
Errata;  and  to  which  he  trusts  that  the  goodness  of  the 
reader  will  specially  attend.  His  distance  also  from 
publick  libraries^,  and  the  scantiness  of  his  own  stock  of 
books,  have  been  a  considerable  impediment  to  him. — 
He  has,  however,  no  doubt  of  the  gracious  acceptance, 
which  his  feeble  attempt  will  meet  with,  from  his  Lord 
and  Master:  and  he  trusts,  that  the  same  gracious  Lord 
will  incline  the  hearts  of  his  brethren,  whose  cause  he 
has  attempted  to  advocate,  to  give  it  a  favourable  recep- 
tion, notwithstanding  its  imperfections;  and  to  unite  in 
prayer  with  him,  that  it  may  be  crowned  with  great  and 
lasting  usefulness. 

Before  he  concludes,  he  would  state  a  few  particulars, 
by  keeping  which  in  mind,  the  reader  will  be  better  en- 
abled to  understand  the  argument  of  some  chapters. 

In  the  first  chapter  his  chief  object  is  to  prove,  that 
original  sin  is  a  totals  not  a  partial^  defect,  derived  from 
fallen  Adam,  of  all  that  is  spiritually  good,  or  good  in 
the  sight  of  God;  though  not  of  all  which  is  naturally 


PREFACE.  i:^ 

good  in  respect  of  men:  that  man  is  indeed  a  free  agent, 
in  the  fullest  sense,  being  under  no  necessity,  or  exter- 
nal restraint,  or  compulsion,  whatever:  but  that  the  evil 
dispositions ,  and  inclinations  of  the  heart,  induce  a 
slavery  into  the  will,  rendering  it  incapable  of  choosing, 
what  the  heart  cannot  loye,  even  what  is  good  in  the 
sight  of  God,  till  liberated  from  this  bondage  by  tlie 
special  grace  of  God  in  Christ.  In  outward  things 
man  chooses  most  freely;  in  evil  things  he  chooses  most 
freely;  and  in  things  spiritually  good  nothing  hinders 
him  from  doing  the  same,  but  a  total  want  of  love  to 
them.  The  special  preventing  grace  of  the  Holy  Spirit, 
or  regeneration,  must  therefore  first  produce  this  love, 
these  desires,  this  willingness;  before  there  can  be  any 
thing  to  co-operate  with  his  further  gracious  influences; 
according  to  the  doctrine  of  our  ninth  and  tenth  ar= 
tides.  — J  O  God,  our  Refuge  and  Strength,  who  art  the 

*  Author  of  all  godliness.* — *  Almighty  and  everlasting 
'  God,  who  makest  us  both  to  ruill  and  do  those  things 

*  which  are  good.** 

In  the  second  chapter  it  is  his  object  to  prove,  that 
baptism  is  only  the  sacramental  sign  and  seal  of  regene- 
ration; (as  circumcision  was  under  the  Old  Testament;) 
and  not  regeneration  itself,  nor  inseparably  connected 
with  it:  that  adults,  sincerely  professing  repentance  and 
faith,  are  already  regenerate;  and  in  baptism  receive  the 
sign  and  "  seal  of  the  righteousness  of  faith,  which  they 
*'  had  yet  being  unbaptized:"  that  the  event,  as  to  each 
baptized  infant,  must  determine,  whether  it  was  or  was 

*  CoL  23  after  Trinity.    Confirmation  Service. 
VOL    i.  b 


X  PREFACE. 

not  regenerated  in  baptism:  that  baptism  is  not  univer- 
sally and  indispensably  necessary  to  salvation;  but  that 
regeneration  is:  and  that  ungodly  and  wicked  persons, 
who  have  been  baptized,  need  regeneration:  even  as  all 
wicked  Israelites  needed  the  circumcision  of  the  heart, 
and  the  Jews  in  our  Lord's  (iays  needed  regeneration. 
I  In  the  third  chapter,  it  is  the  author's  object  to  show, 
that  justification  before  God  is  wholly  of  unmerited 
mercy,  in  Christ  and  his  righteousness  and  atonement, 
and  by  faith  in  him  alone:  that  repentance,  though  al- 
ways accompanying  salvation,  has  no  share  in  our  jus- 
tification; that  good  works  follow  after  justification  and 
are  the  only  scriptural  evidence  of  a  living  and  justifying 
faith,  and  are  for  various  purposes  indispensably  neces- 
sary, and  highly  useful;  but  in  no  degree  conducive  to 
our  justification,  or  to  our  continuance  in  a  justified  state. 

The  argument  in  the  fourth  chapter  assumes  such 
various  forms  that  a  brief  and  clear  abstract  of  it 
cannot  easily  be  stated.  In  general  the  author  attempts 
to  show,  that  the  doctrines  on  these  subjects,  commonly 
called  Calvinistick,  are  both  scriptural,  and  contained 
in  our  articles:  but  this  does  not  go  to  prove,  that  every 
tenet  of  Calvin  is  scriptural. 

In  the  fifth  chapter  on  the  quotations  from  the 
ancient  fothers,  the  author's  principal  object  is  to  show, 
that  in  very  many  of  the  passages  adduced,  the  opposi- 
tion  is  not  so  much  to  the  tenets  of  Calvinism,  as  to 
the  grand  doctrines  of  our  common  Christianity;  and, 
except  Augustine,  almost  all,  cither  directly  or  indi- 
rectly, introduce  Pelagiaiiism.  These,  therefore,  by 
attempting  to  prove  too  much,  prove  nothing  at  all. 


PREFACE.  X,l 

In  the  sixth  chapter,  the  author  endeavours  to  show, 
that  the  odious  tenets  of  the  ancient  hereticks,  which 
our  sentiments  are  stated  to  resemble,  are  so  far  distant 
from  resemblance  with  our's,  that  contrariety  may  be 
far  more  justly  predicated  concerning  them. 

On  the  seventh  book,  containing  quotations  from 
Calvin,  it  has  been  his  grand  object  to  prove,  what  po- 
sitions of  this  eminent  man  were  scriptural  and  tenable; 
and  what  speculations  must  be  considered  as  unscrip- 
tural,  or  at  least  as  intruding  improperly  into  things  not 
revealed:  and  also,  that  our  being  called  Calvinists,  not 
by  our  own  free  consent,  does  not  bring  us  under  any 
obligation;  to  embrace  all  Calvin's  sentiments,  or  make 
us  liable  to  have  them  imputed  to  us  for  our  condemna- 
tion; unless  we  copy  his  offences. — Much  less  are  we 
answerable  for  the  Lambeth  articles,  or  those  of  the 
Synod  of  Dort. 

In  the  last  chapter  the  author  takes  the  liberty  of  be- 
ginning the  history  of  Calvinism,  long  before  either 
Calvin's  or  Augustine's  days,  even  from  the  times  of 
Moses  and  the  prophets;  and  also  of  pointing  out  some 
inaccuracies  in  his  Lordship's  statement  of  these  subjects. 

At  the  conclusion  he  has  added  an  Appendix  of  trans- 
lations, from  several  of  the  confessions  of  the  reformed 
and  Lutheran  churches,  to  which  he  especially  requests  ~ 
the  careful  attention  of  the  reader,  both  for  the  impor- 
tance of  them  in  the  argument,  and  for  the  excellent 
instruction  which  they  contain;  for,  in  this  respect  he 
considers  them  as  the  best  part  of  the  publication, 

Aston  Sanford,  Nov.  16,  1811. 


CONTENTS 

TO 

VOL.  I. 


PAGE 

Remarks  on  Preface 1 

on  the  first  Chapter, — Of  Original  Sin, 


Free-will,  and  the  Operation  of  the  Holy- 
Spirit  4 

on  the  second  Chapter, —  On  Regene- 
ration      143 

on  the  third  Chapter, — On  Justification, 


Faith,  and  Good  Works 210 

on  the  fourth  Chapter, — On  Universal 


Redemption,  Election,  and  Reprobation.  .  .     328 


REMARKS 


ON 


THE  REFUTATION,  &c 


ON  THE  PREFACE. 

XT  being  the  plan  of  this  Publication,  to  follow  *  The 
Refutation  of  Calvinism,'  from  page  to  page,  without 
any  other  method,  it  is  needless  to  detain  the  reader, 
with  any  formal  introduction. 

The  preface  contains  little,  which  requires  to  be  ad- 
duced, in  this  place;  being  chiefly  a  prospectus  of  the 
publication;  and  some  anticipated  remarks  on  the  evi- 
dence, which  the  author  is  about  to  bring  forward,  and 
which  he  considers  as  fully  conclusive  on  the  subject, — 
One  passage,  however,  may  be  noticed. 

Page  vi.  vii.  ''If  Calvinists^  Sec.'*  The  word  pre- 
tend seems  to  be  here  used,  instead  of  jfiaintai?!,  or, 
contend.  It  will  appear,  in  the  course  of  the  work, 
which  of  these  tenets  modern  Calvinists  in  general,  and 
the  evangelical  clergy  in  particular,  do  maintain,  and 
which  they  do  not;  and  in  what  sense  they  understand 
them. 

•  *  If  Calvinists  pretend  that  absolute  decrees,  the  unconditional  election 
'  and  reprobation  of  individuals,  particular  redemption,  irresistible  grace, 
•  and  the  entire  destruGtion  of  frec-v/ill  in  man  in   consequence  of  the  fall, 
'  were  the  doctrines  of  the  priiiiitive  church  of  Christ,'  See. 
VOL.   I.  B 


REMARKS 


His  Lordship,  though  he  says,  '  The  design  of  the 

*  following  work,  is  to  refute  the  peculiar  doctrines  of 

*  the  system  of  theology,  which  was  maintained  by  Cal- 

*  vin,'  undoubtedly  intends  to  refute  modern  Calvinists; 
and  therefore,  their  tenets  should,  in  the  first  place,  have 
been  stated,  with  precision  and  accuracy. 

In  addition  to  the  multifarious  quotations,  which 
have  been  made,  from  authors  of  discordant  sentiments; 
or,  perhaps,  in  preference  to  some  of  them;  a  collection 
of  passages  should,  in  fairness^  have  been  brought, 
from  the  works  of  that  company,  whose  opinions  were 
to  be  refuted.  The  want  of  this  must  be  sensibly  felt 
by  all  serious  and  impartial  inquirers  after  truth;  by  all 
readers  who,  in  the  true  spirit  of  an  English  jury,  de- 
sire to  have  the  witnesses  examined,  and  the  counsel 
heard,  on  both  sides,  even  before  they  hear  the  judge 
sum  up  the  evidence,  and  deliver  his  charge;  much 
more,  before  they  bring  in  the  important  verdict,  on 
which  the  property,  the  liberty,  the  reputation,  the^ 
country,  or  even  the  life,  of  a  fellow-citizen  depends. 

But,  waving  this  for  the  present:  if,  by  '  the  primitive 
'  church  of  Christ,'  the  church,  during  the  lives  of  the 
apostles,  and  the  other  writers  of  the  New  Testament, 
be  meant,  we  admit  its  authority,  in  the  most  unqualified 
sense;  and  would  maintain  no  opinions,  which  we  can- 
not prove  from  their  writings.  If,  however,  the  primi- 
tive  church  include  the  writers  after  the  close  of  the 
sacred  canon,  to  the  middle,  or  conclusion,  of  the  fourth 
century,  or  during  any  part  of  that  period,  we  avowedly 
disclaim  its  authority:  we  appeal  from  fallible  fathers 
and  councils  to  the  infallible  apostles;  and  we  neither 
pretend.,  nor  maintain,  that  the  former  held  the  same 
doctrines  which  we  do;  nor  do  we  allow  the  contrary. 
*'  To  the  law  and  to  the  testimony."  '  Holy  scripture 
'  containeth  all  things  necessary  to  salvation:    so  that 


ON    THE    PREFACE.  3 

'  whatsoever  is  not  read  therein,  nor  may  be  proved 
'  thereby,  is  not  required  of  any  man,  that  it  should  be 
*  believed,  as  an  article  of  faith,  or  be  thought  requisite 
'  or  necessary  to  salvation.'* 

This  subject,  however,  and  others  coincident  with  it, 
will  require  a  more  particular  consideration,  in  the  re- 
marks on  the  fifth  and  sixth  chapters  of  the  Refutation. 

*  Art.  vi. 


|I^MA{IKS 


REMARKS  ON  CHAP.  I. 

Of  Original  Shi,  Free-will,  and  the  Operation  of  the 
Holy  Spirit. 

Page  i.  It  is  evident,  &c.*  The  consequences  of 
Adam's  transgression,  on  himself,  and  on  ail  his  pos- 
terity, especially  on  their  moral  character,  or  the  state  of 
their  understanding,  will,  and  affections,  must  not  be 
decided  on,  from  the  bare  narrative  of  the  fall,  and  the 
coincident  events;  but  from  the  scriptures  at  large;  and 
from  the  state  of  the  human  race,  in  every  age  and  na- 
tion, to  this  present  time. 

Numerous  testimonies  are  found,  in  every  part  of  the 
sacred  oracles,  concerning  the  hea?-t  of  man,  as  descend- 
ed from  fallen  Adam;  and  of  the  human  character  as 
derived  from  that  source:  and  we  may  know  how  to  ap- 
ply these  testimonies,  by  recollecting,  and  duly  consi- 
dering, the  words  of  the  wise  man,  or  rather  of  Wisdom 
itself. — "  Keep  thy  heart  with  all  diligence,  for  out  of 
it  are  the  issues  of  life."t  The  history  of  mankind  is 
a  comment  on  these  divine  testimonies,  or  an  exemplifi- 
cation of  them.  The  language  also,  in  which  the  sacred 
writers  speak  of  our  recover}^  in  Jesus  Christ,  is  direct- 
ly to  the  purpose,  as  fully  declaring  the  depth  of  that 
fuin,  from  which  we  are  thus  restored. 

•  •  It  is  evident  from  the  accoiuit  left  lis  by  Moses,  that  a  consicler.ablc 
'  change  took  place  in  the  minds  of  oui-  first  parents  immediately  after  they 

*  had  transgressed  the  prohibitory  command  of  God,  not  to  eat  of  the  tree  of 
'  the  knowledjje  of  good  and  evil;  but  the  conciseness  with  which  the  sacred 

*  historian  has  described  the  primitive  condition  of  man,  and  his  fall  from  the 
«  state  in  whicli  lie  was  created,  has  led  to  a  \ariety  of  opinio'is  respecting  the 

*  efiects  of  Adani's  disobedience  upon  liimsi  U'  and  Ills  postcri'y .' 

f  Proy.  iv.  2J- 


ON    THE    FIRST    CHAPTER.  5 

For  instance:  when  we  read  as  follows,  in  the  his- 
tory of  the  creation,  "  God  said,  Let  us  make  man  in 
^'  our  image,  after  our  likeness:" — "  So  God  created 
"  man  in  his  own  image;  in  the  image  of  God  created 
*'  he  him." — "  And  God  saw  every  thing  that  he  had 
*^  made,  and  behold  it  was  very  good."*  And  when 
after  the  fall  we  read  these  divine  testimonies;  "  God 
"  saw  the  wickedness  of  man,  that  it  was  great  in  the 
*'  earth;  and  that  every  imagination  of  the  thoughts  of 
*'  his  heart  were  only  evil  continually:  and  it  repented 
"  the  Lord  that  he  had  made  man,  and  it  grieved  him 
"  in  his  heart." — And  after  the  deluge:  "  The  ima- 
"  gination  of  man's  heart  is  evil  from  his  youth:  "f  we 
must  conclude,  from  this  most  striking  contrast,  that 
some  vast  and  awful  change  had  taken  place  in  him,  as 
to  his  moral  character. 

This  most  reasonable  conclusion  is  illustrated  by  the 
history  of  Cain;  and  by  the  character  given  to  the  ante- 
diluvian world.  "  The  earth  also  was  corrupt  before 
*'  God;  and  the  earth  was  filled  with  violence.  And 
*'  God  looked  upon  the  earth;  for  all  flesh  had  corrupt- 
*'  ed  his  way  upon  the  earth. "J 

In  fact,  the  conduct  of  mankind,  in  all  ages  and  na- 
tions; except  where  "  the  oracles  of  God,"  and  the 
grace  of  the  gospel,  have  made  exceptions  to  the  general 
rule,  has  clearly  illustrated  and  fully  demonstrated,  this 
conclusion. 

Again,  Christians,  as  "  renewed  in  the  spirit  of  their 
*'  mind,"  are  "  after  God  created  in  righteousness  and 
"  true  holiness;"  they  have  "put  on  the  new  man,  which 
*'  is  renewed  in  knowledge,  after  the  image  of  him  that 
"  created  them."§  May  we  not  conclude  from  these 
texts,  that  the  image  of  God,  in  which  man  was  at  first 

*  Gen.  i.  26,  2r,  31.  t  Oen.  vi.  5—12. 

t  Gen,  vl.  5,  6.  vlii.  21.  ^S  Epli.  iv.  2."!,  24-     Col.  Wi.  10: 


b  REMARKS 

created,  was  "  in  knowledge,"  "  righteousness,  and  true 
"holiness?"  Can  we,  attentively  reading  and  meditating 
on  these  testimonies,  be  satisfied  with  the  notion,  that 
the  divine  image  consisted  only  in  a  rational  nature,  and 
in  free  agency?  A  rational  nature  and  free  agency  are 
possessed  by  fallen  angels;  yet  these  are  never  said  to 
bear  the  image  of  God.  Pride,  ambition,  envy,  malig- 
nity, deceit,  and  enmity  against  God,  constitute  the 
character  of  the  devil:  and  these,  wherever  they  exist 
and  prevail,  are  the  image  of  the  deviU  But  "  God  is 
**  Love,"  and  holiness,  and  truth.  Now,  let  facts  decide, 
whether  men  in  general,  all  over  the  world,  in  every 
age,  apart  from  the  grace  of  the  gospel,  have  more  re- 
sembled, or  do  more  resemble,  that  holy  God,  from 
whom  they  have  revolted;  or  that  great  enemy  of  God, 
by  whose  temptations  they  have  been  overcome,  and 
reduced  to  bondage. 

These  hints  may  suffice  at  present,  for  the  subject 
will  often  come  under  consideration,  as  lying  at  the 
very  foundation  of  the  whole  controversy. 

P.  ii.  1.  11.  ''There  are,  &cc.'*  The  impossibility 
mentioned  in  this  quotation,  in  the  judgment  of  those, 
who  most  strenuously  maintain  it,  does  not  arise  from 
any  wafwra/ inability;  (such  as  disables  a  lame  man  from 
running  swifdy,  or  a  very  poor  man  from  relieving  the 
wants  of  the  afflicted;)  but  from  a  moral  inability;  even 
as  a  very  covetous  rich  man  cannot  find  in  his  heart  to 
be  liberal;  or  a  very  slothful  man  cannot  find  in  his 
heart  to  be  industrious.  The  hindrance  is  indeed  as  real 
and  insurmountable,  (except  by  a  change  of  heart,  or 
disposition,)  in  the  latter,  as  in  tlie  former  case;  but  it 
forms  no  excuse  for  the  man's  ill  conduct. 

•'  'I'licre  arc  others,  who  coiiti.:ul  that  the  sui  of  Adam  hitrothiced  into  his 
'  nature  such  a  radical  impotence  and  depravity,  that  it  is  impossible  for  liis 
•  descendants  to  make  any  voluntary  effort  to-.virds  piety  or  virtue,  or  in  any 
•respect  to  correct  and  iiii])rovc  tlidr  moral  and  r^liuious  character.' 


ON    THE    FIRST    CHAPTER.  7 

'  An  effort  towards  piety  and  virtue,'  (nay,  an  effort 
of  any  kind,)  must  be  voluntary:  and  if  man  be,  in  him- 
self, altogether  unwilling,  it  is  impossible  for  him  to 
make  a  voluntary  effort.  How  far  man,  apart  from  the 
grace  of  the  gospel,  is  thus  altogether  unwilling,  must 
be  the  subject  of  subsequent  discussion.  It  may,  how- 
ever, be  added,  that  few  modern  Calvinists  hold  this  to- 
tal inability,  except  in  respect  of  things  spiritually  good; 
"  things  accompanying  salvation;"  '  good  in  the  sight 
'  of  God:'  and  in  this  his  Lordship  seems  to  agree  with 
them?«- 

In  acquiring  virtue,  or  external  moral  good  conduct, 
or  even  an  external  form  of  piety,  from  motives  of  a  se- 
cular nature,  such  as  regard  to  health,  reputation,  secu- 
lar interest,  peace  or  respectability  in  society;  men,  un- 
aided by  divine  grace,  nay,  wholly  disclaiming  such  as- 
sistance, often  make  both  voluntary  and  successful  efforts. 
Whether  their  religious  character  be  thus  improved,  or 
not,  may  indeed  be  questioned;  as  not  only  heathen 
philosophers,  but  modern  deists  and  infidels  have  made 
these  voluntary  and  successful  efforts,  and  have  been 
proportionably  buoyed  up  with  pride  and  self-compla- 
cency, and  contempt  of  others. 

Indeed  no  man,  who  has  just  views  concerning  the 
best  method  of  enjoying  this  present  world,  would  lead 
an  immoral  life,  even  if  he  were  an  atheist  in  specula- 
tion; for  immorality  uniformly  decreases  enjoyment,  and 
increases  vexation  and  suffering,  by  an  unchangeable 
arrangement  of  divine  Providence. 

Hypocrites,  Pharisees,  and  other  characters,  against 

^  whom  the  scripture  bears  the   most  decided  testimony, 

have  in  every  age  made  these  'voluntary  efforts,'  from 

selfish  and  worldly  motives,  and  have  in  some  degree 

*  p.  67,  6S.  Refutafwa. 


S  REMARKS 

succeeded  in  them.  But,  "  Did  ye  these  things  unto 
*'  me,  saith  the  Lord?"  "  All  their  works  they  do  for  to 
"  be  seen  of  men:  Verily  I  say  unto  you,  they  have 
*'  their  reward." 

Calvinists,  in  general,  deem  no  man  incapable  of 
making  voluntary  and  successful  efforts;  except  in  those 
things  which  must  be  done,  (if  done  at  all,)  from  holy 
motives,  from  the  fear  and  love  of  God,  with  a  hope 
grounded  on  the  holy  scripture,  of  his  gracious  accep- 
tance, and  with  a  desire  to  glorify  his  name. 

P.  ii.  1.  18.  'That  faith,  &c.'*  I  am  confident,  that 
the  word  irresistible  occurs  more  times,  in  '  The  Re- 

*  futation,*  than  in  all  the  works  of  living  authors,  who 
are  called  Calvinists. — In  my  own  various  publications, 
which  may  be  thought,  at  least,  sufficiently  voluminous, 
I  do  not  think  it  occurs  once,  in  the  meaning  and  appli- 
cation here  intended.  Indeed  it  has  been,  for  some 
time,  almost  universally  disallowed  by  our  writers.  The 
subject  of  man's  '  endeavour  and  concurrence,'  will  be 
hereafter  fully  considered:  when  it  will  appear,  that  the 
sentiments  of  modern  Calvinists  are  misunderstood. — 
In  the  mean  \thile,  let  the  Words  of  our  article  express 
them:    *  We  have  no  power  to  do  good  works,  pleasant 

*  and  acceptable  to  God,  without  the  grace  of  God  by 

*  Christ  preventing  us,  that  we  may  have  a  good  will, 

*  and  working  with  us,  when  we  have  that  good 
'will.'t — -^s  to  other  works,  not  *  pleasant  and  accep- 

*  table  to  God,'  we  believe,  that  carnal  men  are  capable 
of  them,  without  the  '  grace  of  God  by  Christ 'J 

Man  is  a  free  agent,  and  therefore  responsible  for  his 

*  » That  faith,  and  all  the  Christian  c^races,  are  communicated  by  the  sole 

and  irresistible  operation  of  ihe   Spirit  of  God,  without  any  endeavour  or 

<  concurrence  on  t  lie  part  of  man.     The  former   is  the  position  of  the   Socin- 

'  ians,  th-t  Adam  commvinicated  no  moral  corruption  to  his  posterity  by  his 

*  transfjrcssionj  the  latter  of  tiie  Calvinists.' 

t  Art.  X.  +  P.  68,  69.    lief 


ON    THE    FIRST    CHAPTER.  9 

conduct;  but  fallen  man,  as  left  to  himself,  is  so  abso- 
lutely the  slave  of  sin,  that  his  will  is  never  free  from 
the  bondage  of  avarice,  ambition,  sensual  and  worldly 
desires,  or  malignant  passions;  above  all,  it  is  totally 
averse  to  true  godliness.  In  this  sense  it  is  not  free: 
and  this  is  the  only  sense,  in  which  well  informed  Cal- 
vinists  have  ever  denied  the  freedom  of  the  will;  as  it 
will  appear  most  conclusively,  from  the  writings  of  the 
reformers,  and  from  Calvin  himself,  in  the  course  of  this 
work. 

Whatever  a  man  can  properly  be  said  to  do,  he  does 
voluntarily;  but  it  is  our  opinion,  that  fallen  man  is  never 
truly  willing  "  to  work  out  his  own  salvation;"  or,  (to 
'  use  his  Lordship's  words,)  steadily  and  constantly  to 
obey  good  motions  within  us,  whatever  they  may  cost:' 
'except  as  "  God  worketh  in  him  to  will.*'  Then  in- 
deed "  to  will  is  present  with  him;  but  how  to  perform 
"  that  which  is  good  he  finds  not."-^  Yet,  earnestly 
seeking  deliverance  and  assistance  from  God,  by  con- 
stant prayer,  and  by  diligently  using  every  appointed 
means  of  grace,  God  worketh  in  him  also  "  to  do,  of 
his  good  pleasure.*'! 

P.  iii.  1.  3.  '  But  though,  &c.|  Docs  any  body 
of  men,  or  any  individual,  maintain,  that  '  all  idea  of 

*  distinction  between  right  and  wrong  was  utterly  oblit- 
erated from  the  human  mind,'  by  the  fall  of  Adam? 

*  Rom.  vii.  18. 

■j-  Phil.  ii.  13.  The  same  verb  (svs/i^sai)  is  used  in  both  parts  of  the  verre 
"  It  is  God,  who  worketh  in  you,  both  to  will  and  to  work  effectually.'' 
l^Eph.  i.  11.     Jam.  v.  16.  Gr.^ 

\  'But  though  a  propensity  to  evil  and  wickedness,  universal  in  extent  and 
<  powerful  in  its  effects,  was  thus  transmitted  to  mankind,  yet  all  ideaofdis- 

*  tiuction  between  right  and  wrong-  was  not  utterly  obliterated  from  thehu- 

*  man  mind,  or  every  good  affection  eradicated  from  the  human  heart.  11, e 
'general  approbation  of  virtue  and  detestation  of  vice,  which  have  imi- 
'  versally  prevailed,  prove,  tliat  the  moral  sense  was  not  annihilated  ' 

VOL.     I.  C 


10  REMARj^b 

Notliiiig  could  possibly  produce  this  eflect,  except  such 
a  change,  as  absolutely  deprived  man  of  his  rational  fac- 
ulties, and  reduced  him  totally  to  the  rank  of  a  brute; 
and  then  he  would  of  course  cease  to  be  an  accountable 
agent.  Fallen  angels  know  what  is  right,  though  they 
hate  it;   and  what  is  wrong,  though  they  love  it. 

Whether,  '  every  good  affection  be  eradicated  from 
the  human  heart,'  must,  according  to  our  views,  be 
decided  according  to  the  meaning  giving  to  the  word 
'  good  affections.'  If  natural  affection  towards  relatives, 
and  humane  compassionate  feelings  towards  our  fellow 
creatures,  without  any  regard  to  the  will  and  glory  of 
God,  be  '  good  affections:'  then  fallen  man  is  capable  of 
them,  by  the  allowance  of  Calvinists,  as  w^ell  as  others. 
But  if  love  to  God,  and  love  to  man,  for  the  Lord's  sake 
and  according  to  his  will,  be  exclusively  meant  by 
'^  good  affections;'  then,  in  the  judgment  of  Calvinists, 
fallen  man  is  morally  incapable  of  them  except  by  the 
grace  of  God,  '  from  whom  all  holy  desires,  all  good 
*  counsels,  and  all  just  works  do  proceed. '*^ 

'  The  approbation  of  virtue,  and  the  detestation  of 
'vice,'  (that  is,  of  some  virtues  and  vices,)  as  an  inef- 
ficatious  sentiment,  may  have  been  general;  but  it 
would  be  easy  to  shew,  that  it  has  been  far  from  univer- 
sal. The  moral  sejise,  in  the  language  of  modern  wri- 
ters, seems  equivalent  to  conscience^  according  to  the  ho- 
ly scriptures.  Now  conscience,  though  greatly  dis- 
qualified for  its  important  oflice  in  fallen  man,  is  fai",  ve- 
ry  far  indeed,  from  being  'annihilated.'  No,  it  will 
never  be  annihilated;  it  will  to  eternity  exist,  and  be  ac- 
tive as  "  tlie  worm  that  never  dieth,"  in  all  those  who 
perish  in  their  sins. 

•  2  Col.  Even.  Ser 


ON    THE    FIRST   CHAPTER.  11 

P.  iii.  1.  13.  'Man  did  not,  &c.'*  The  Calvinists 
do  indeed  maintain  that  fallen  man  is  '  an  unmixed   in- 

*  corrigible  mass  of  pollution  and  depravity,  incapable 
"of  effectual  amendment,'  except  by  the  grace  of  the 
gospel:  and  this  enhances  the  value  of  the  gospel,  im- 
mensely, in  their  judgment.  But  where  do  the  scrip- 
tures speak  of  fallen  man  as  recovered,  or  recoverable 
to  the  love  of  God  with  all  his  heart,  and  of  his  neigh- 
bour as  himself,  according  to  the  two  great  command- 
ments of  the  law;  except  by  the  grace  of  the  gospel? 

P.  V.  1.  8.  '  The  progress,  &.c.'t  No  doubt  there 
have  been  in  every  age  some  pious  persons;  "  a  rem- 
nant according  to  the  election  of  grace.  "J  Of  Abel, 
Enoch,  Abraham,  and  Isaac,  the  apostle  expressly 
states,  that  it  was  "  by  faith,"  that  they  were  thus  dis- 
tinguished. In  the  case  of  Abraham,  this  is  enlarged 
on  in  many  places;  §  and  he  is  spoken  of  as  the  father 
of  the  faithful,  and  the  exemplar  of  all  other  believers, 
both  as  to  the  nature  and  efficacy  of  his  faith,  the  way  in 
which  he  was  justified,  and  the  blessings  which  were 
secured  to  him  by  covenant, 1[  Of  him  especially  the 
apostle  says,  "It  is  of  faith,  that  it  might  be  by  grace, 
"  to  the  end  that  the  promise  might  be  sure  to  all  the 

*  '  Man  did  not  become  by  the  fall  an  unmixed  incorrig-ible  mass  of  pollu- 
'  tion  and  depravity,  absolutely   incapable  of  amendment,  or  of  knowing  or 

*  discharging-,  by  his  natural  powers;  any  part  of  the  duty  of  a  dependent  ra- 
'  tional  being.' 

■j-  'Tlie  progress  of  sin  after  the  fall  was  very  rapid  and  excessive;  but  we 
c  are  informed  that,  amidst  the  general  depravity,  "  Enoch  walked  with  God;" 
and  that  "  Noah  was  a  just  man,  and  perfect  in  his  generations,  and  walked 
with  God."  The  former  "  was  translated  that  he  should  not  see  death;'' 
'  and  the  latter  was  preserved  with  his  family,  when  a  flood  of  waters  de. 

*  stroyed  all  other  flesh  upon  the  earth.  Between  the  flood  and  tlie  promuU 
'  gation  of  the  law  lived  Abraham,  who  was  called  by  God  himself  "  the  fi-iend 
of  God;  "  Isaac,  to  whose  prayer  it  pleased  God  to  listen;  and  Job,  who  "  w  as 
"  perfect  and  upright,  and  one  that  feared  God  and  eschewed  evil." 

r  IJ'im.  x\.  :').  §  Rom.  iv.  Gal.  iii.  6—18.      Jam.  ii.  20~?A. 

•I  Gnl  iii,  15—18.     Heb.  vi.  13—19. 


12  REMARKS 

"  seed;  not  to  that  only,  which  is  of  the  law,  but  to  that 
"  which  is  of  the  faith  of  Abraham,  who  is  the  father  of 
"  us  all."*  Job  indeed  is  not  spoken  of  exactly  in  the 
same  manner  in  the  New  Testament:  yet  the  decided 
and  strong  testimony  of  him  and  his  friends,  to  the  de- 
pravity of  human  nature;  his  profession  of  faith  in  the 
Redeemer,  who  was  to  stand  on  the  earth;  and  the 
strong  language  of  his  nenitent  confessions;!  clearly 
shew  in  what  way  he  was  righteous  before  God. 

When  the  "  Seed  of  the  woman"  had  been  promised; 
the  anticipated  effects  of  his  future  obedience  and  re- 
demption, as  the  Surety  of  the  new  covenant,  began  to 
be  experienced;  and  all  believers,  in  every  age  and  na- 
tion, have  been  saved  by  faith  in  him.  '  Both  in  the 
'  Old  and  New  Testament,  everlasting  life  is  offered  to 
*  mankind  by  Christ,  who  is  the  Mediator,  between 
God  and  man.'| 

Calvinists,  as  well  as  others,  admit  that  many  were 
accepted  with  God,  before  the  coming  of  Christ:  the 
only  question  is,  whether  the  difference  between  these 
and  others,  was  by  nature,  or  by  grace;  by  works,  or 
by  faith.  And  in  this  respect  the  testimonies  of  scrip- 
ture are  so  numerous,  and  so  decisive,  that  it  might 
have  been  supposed,  they  could  not  be  misunderstood. § 
"  Without  faith  iit  is  impossible  to  please  to  God." 

P.  vi.  1.  12.  '  A  law  given  by  a  righteous  and  mer- 
ciful God,  proves  the  possibility  of  obedience.'  The 
apostle  speaks  of  what  "  the  law  could  not  do,"1[  "  iu 
"  that  it  was  weak  through  the  flesh."  Now  a  law, 
which  it  is  in  every  sense  possible  for  fallen  man  to 
obey,  could  not  properly  be  thus  spoken  of.     The  ar- 

•  Rom.  iv.  16.  I  Job,  xlv.  4.  xv.  14 — 16  xix.  25 — 27.  xxv.  4.  xlii.  6 

13_18.  rf  Art.  vii.  %  Ps.  cxxx.  3,  4.  cxliii.  2.  Koni.  iii.  19—26. 

iv.  2 — 8.  xi.  5,  6.  Gal.  iii.  10—14.  •[  To  ctjuvxrov  tb  vc/j.h  "  tlie  im- 

possibility of  Uie  liiw."     Rom.  vlii.  o.  d: 


ON    THE    FIRST    CHAPTER.  15 

gumcnt  here  turns  entirely  on  the  meaning  of  the  word 
possibility^  Suppose  a  perfect  willingness,  and  unre- 
mitted exertion  through  life,  such  a  '  possibility  of  obe- 
'  dience'  might  be  admitted.  These  were  found  in  the 
man  Jesus  Christ,  but  have  not  been  found  in  any  other 
of  Adam's  posterity:  and  to  all  others  obedience,  per- 
fect obedience,  to  the  law  of  loving  God  with  all  the 
heart,  and  their  neighbours  as  themselves,  has  been 
morally  impossible.  Yet  *  a  righteous  and  merciful 
God'  knowing  this,  gave  the  law  from  mount  Sinai, 
more  explicitly  than  before,  and  has  continued  it  in  full 
authority,  over  all  the  race  of  men,  as  far  as  made  known 
to  them,  even  to  this  day.  "  The  law  worketh  wrath:" 
nay,  "  the  law  entered,  that  the  offence  might  abound: 
"  but  where  sin  abounded,  grace  did  much  more 
"  abound."*  To  speak  of  the  possibility  of  man's  do- 
ing what  no  mere  man,  out  of  the  innumerable  millions 
of  Adam's  posterity,  ever  did,  can  prove  nothing;  even 
if  admitted,  as  an  abstract  truth,  like  the  infinite  divisi- 
bility of  matter:  and  if  any  other  law,  distinct  from  that 
of  perfect  love  to  God  and  man,  be  intended;  we  should 
be  informed  in  what  part  of  scripture  it  may  be  found, 
and  vvhat  it  requires  of  man,  as  entire  obedience  to  its 
demands. 

P.  vi.  1.  22.  '  Even  in  the  idolatrous  days  of  Ahab 
'  and  Jezebel, — there  were  seven  thousand  in  Israel, 
'  who  had  not  bowed  their  knees  to  Baal.'  The  apos- 
tle speaking  concerning  this  company,  argues  thus: 
"  What  saith  the  answer  of  God  unto  him?"  (Elijah.) 
"  I  have  reserved  to  myself  seven  thousand  men,  who 
"  have  not  bowed  the  knee  to  the  image  o/'Baal.  Even 
'*  so  then,  at  this  present  time  also,  there  is  a  remnant 
"  according  to  the  election  of  grace:  and  if  by  grace, 

*  Rom.  iv.  1 5.  V,  20. 


14  REMARKS 

"  then  is  it  no  more  of  works,  otherwise  grace  is  no 
"  more  grace."* 

Nothing  can  be  more  decisive  than  this  testimony. 
The  whole  was  from  God;  he  had  "  reserved  them  to 
"  himself;"  they  were  a  "  remnant  according  to  the 
"  election  of  grace:"  the  case  formed  a  parallel  to  that 
of  the  Jews,  who  believed  in  Christ,  and  were  reserved,- 
when  the  nation  in  general  was  cast  off  for  unbelief:  and 
the  whole,  in  both  instances,  was  "  by  grace,  and  not 
by  works." 

In  the  subsequent  page,  his  Lordship  quotes  several 
passages  from  the  prophets,  containing  pressing  exhor- 
tations to  repentance,  and  works  meet  for  repentance: 
and  I  have  a  confidence,  that  none  of  the  clergy  enforce 
these  exhortations  more  fully  and  frequently,  than  those 
whom  he  has  undertaken  to  refute.  We  know,  indeed, 
that  while  we  perform  this  our  bounden  duty,  *'  God 
*'  alone  can  give  the  increase:"  we  lament,  with  Moses, 
over  many  whom  we  address;  "  Yet  the  Lord  hath 
*'  not  given  you  an  heart  to  perceive,  and  eyes  to  see, 
"  and  ears  to  hear,  unto  this  day:"  but  we  would  still 
plead  the  promise  in  our  prayers  for  them;  "  The  Lord 
"  shall  circumcise  thy  heart,  and  the  heart  of  thy  seed, 
*'  to  love  the  Lord  thy  God,  with  all  thine  heart,  and 
"  with  all  thy  soul;  that  thou  may  est  live: — and  thou 
"  shalt  return  and  obey  the  voice  of  the  Lord,  and  do 
*'  all  his  commandments."! 

P.  8,  1.  8.     '  The  incorrigible  depravity  of  human 

*  nature,  was  not  a  doctrine  inculcated  under  the   Mo- 

*  saic  dispensation*'  The  depravity  of  human  nature  is 
every  where  in  "  the  oracles  of  God,"  most  clearly  in- 
culcated. This  depravity  is  incorrigible,  except  by 
divine  grace,  as  will  clearly  appear  in  the  sequel:  but" 

•  Rom.  si.  2—6.  f  Deut.  xxix.  4.  xxx.  6 — 8. 


ON     THE     FIRST    CHAPTER.  15 

iio  Calvinist  maintains,  that  it  cannot  be  corrected  and 
rectified  by  divine  grace. 

The  exhortations  in  the  New  Testament,  are  as  en- 
ergetic, at  least,  as  those  in  the  Old;  yet  they  do  not 
prove  fallen  man's  moral  ability  by  nature,  independent 
of  divine  grace,  to  comply  with  them;  but  merely  what 
God  repuires  of  him,  and  to  what  the  gospel  calls  and 
encourages  him.  '  We  have  no  power  to  do  works 
'  pleasant  and  acceptable  to  God,    without  the  grace 

*  of  Christ  preventing  us,  that  we  may  have  a   good 

*  will,  and  working  with  us,  when  we  have  that  good 
'^  will.** — 'They  who  be  endued  with  so  excellent  a 
'  benefit  of  God,  be  called  according  to  his  purpose,  by 
'his  Spirit  working  in  due  season;  they  through  grace 

*  obey  the  calling;  they  be  justified  freely;  they  be  made 

*  the  sons  of  God  by  adoption,  &c.'  (Art.  xvii.) 

P.  viii.  1.  10.  '  St.  Paul,  &:c.'t  The  Gentiles  were 
^'  a  law  to  themselves;"  their  own  reason  and  conscience 
formed  the  law,  to  which  they  ought  to  have  been  obe- 
dient; and  for  violating  which  they  merited  condemnar 
tion.  The  apostle  docs  not  say,  that  "  the  law  was 
"  written  upon  their  hearts;*'  but  "  they  shew  the  work 
of  the  law  written  in  their  hearts."  Many  things  re- 
quired by  the  divine  law,  were  evident  to  their  reason 
and  conscience,  and  obtained  their  approbation,  Fideo 
meliora  proboque;  deteriora  sequor.  This  was  the  sum 
of  their  attainments. — When  in  any  instance,  a  heathen 

•  Art.  X. 

f  '  St.  Paul,  in  referring  to  the  ancient  Gentile  world,  ascontradistinguish- 
'  ed  to  the  Jews,  says,  that  "  the  Gentiles  were  a  law  unto  themselves;"  that 
"  the  law  was  written  upon  their  hearts."  Surely  then  it  was  possible  for 
'  them  to  obey  it;  otherwise,  how  could  their  "  consciences  bear  them  wit- 
"  ness,  and  their  thoughts  accuse  or  excuse  one  another.^'"  Indeed  he  ex- 
'  pressly  says,  that  "  the  Gentiles,  which  have  not  the  law,  do  by  nature  the 
*f  things  contained  in  the  law,"  that  is,  the  Gentiles  though  the  natural  sug- 
'  gestions  oftlieir  own  mind,  discharge  t!ie  moral  duties  enjoined  by  the  law 
'  of  Moses.' 


16  REMARKS 

acted  according  to  the  dictates  of  his  reason  and  con- 
science, which  were  "a  law  unto  himself;"  his  "  con- 
"  science  would  excuse  him;"  and  he  would,  when 
this  was  known,  be  excused  in  the  consciences  of  other 
men;  but  when  he  acted  contrary  to  this  law  of  his  own 
reason  and  conscience;  he  would  be  self  condemned, 
and  condemned  by  all  others  who  judged  by  the  same 
rule.  But  "  if  a  man's  heart  condemn  him,  God  is 
*' greater  than  his  heart,  and  knoweth  all  things:"  and 
"  He  who  keepeth  the  whole  law,  and  ofFendeth  in  one 
point  is  guilty  of  all."* 

A  man  when  accused  of  a  murder,  which  he  did  not 
commit,  finds  his  conscience  excusing,   or  acquitting 
him;  but  at  the  same  time,  he  may  be  accused  by  his 
conscience  of  robbery.     Now  his  consciousness  of  in- 
nocence as  to  the  murder,  is  no  reason  why  the  judge 
should  not  condemn  him  as  a  robber.     The  apostle's 
avowed  design  is  to  "  prove  both  Jews  and  gentiles,  that 
"  they  are  all  under  sin:"t  and  an  interpretation  coinci- 
dent with  that  design  must  be  adopted,  unless  we  suppose 
that  he  intended  to  contradict  himself.    Did  the  Gentiles 
so  '  discharge  the  moral  duties  enjoined  by  the  law  of 
*  Moses;'  as  to  love  God  with  all  their  hearts,  and  their 
neighbour  as  themselves?  Or  did  they  only  in  particu- 
lar instances,  perform  externally  several  virtues,  which 
were  required  by  the  law?  If  the  latter  be  meant,  no  Cal- 
vinist  denies  it;  nor  does  this  at^all  disprove  their  doc- 
trine of  original  sin.    Men  in  every  age  aud  nation  have 
acted  thus,  from  selfish  and   worldly  motives,  without 
any  regard  to  God,  or  intention  of  obeying  him.    Men's 
corrupt  passions  have  been  opposed  to  each  other,  like 
the  balancing  of  parties  by  politicians;  and  the  highest 
victory  of  heathen  morality,  was  attained  when  ambition 
and  love  of  tlie  praise  of  men,  or  pride  in  one  form  or 

•  1  John  iii.  20.  Jam.  ii-  10.  f  Rom.  iii.  9. 


ON    THE     FIRST    CHArTER,  17 

Other,  prevailed  against  covetousness  and  sensuality;  and 
what  were  deemed  mean  and  grovelling  vices.  But  in 
all  this,  there  was  nothing  "good  before  God,"  noth- 
ing acceptable  in  his  sight.  They  loved  neither  God 
nor  their  neighbour  with  a  holy  love;  and  they  did  not 
'•  repent  and  do  works  meet  for  repentance."  After  all, 
the  apostle  says,  "  As  many  as  have  sinned  without 
"law,  shall  also  perish  without  law,"  but  he  gives  no 
intimation  of  their  acceptance  and  salvation.  He  had 
before  said,  "  So  that  they  are  without  excuse."*  All 
men  know  more  than  they  practise;  and  might  know 
more  of  God  and  his  will  than  they  do,  if  they  did  not 
"love  darkness  rather  than  light."!  And  this  will  leave 
all,  except  those  "  who  are  justified  freely  by  grace," 
self  condemned  at  the  tribunal  of  the  Judge;  ''That 
*'  every  mouth  may  be  stopped,  and  all  the  world  may 
"  become  guilty  before  God. "J 

P.  ix.  1.  1.  ^  yl  rule  of  life  ^  &:c.'§  Have  there  been 
any  instances  of  men  performing  sincere,  habitual, 
persevering,  though  imperfect  obedience  in  all  particu- 
lars through  life,  to  the  dictates  of  their  own  reason  and 
conscience?  If  no  instances  of  this  kind  have  been 
found;  the  capacity  of  man  to  obey,  whatever  it  be,  is 
an  aggravation  of  his  guilt  in  disobeying,  and  an  addi- 
tional proof  of  the  desperate  wickedness  of  the  human 
heart.  The  interpretation  given  of  the  apostle's  words, II" 
as  if  spoken  concerning,  men  in  general,  and  not  con- 
cerning a  particular  description  of  persons,  brought  in 

•  Horn.  i.  20.  ii.  12.  f  John  iii.  19.  +  Rom.  iii.  19. 

§  •  A  rule   of  life,  derived  from   their  Maker  and    interwoven  in  their 

*  frame;  and  that  they  were  capable  of  obeying'  It,    although  in  fact  iheir 

*  obedience  has  been  very  rare,  and  always  imperfect.     This  has  arisen  from 

*  tJ)^  extreme  difficulty  of  resisting  "  another  law  in  their  members  warring 
'•  against  the  law  of  their  minds,  hnd  bringing  them  into  captivity  to  tiiii 
"law  of  sin,  which  was  in  tlieir   members."  •;■  Rom.  vii.  23. 

VOL.    r.  D 


18  REMARKS 

some  measure  at  least  under  the  influence  of  Christian 
principles,  certainly  cannot  be  supported:  but  it  does 
not  affect  the  main  argument. 

P.  ix  1.  9.  */jf  ivill  scarcely,  &c.'*  There  never 
was  on  earth  a  wretch  so  abandoned  to  vice,  as  not  to 
do  externally  some  'acts  of  mercy,  justice,  and  self-de- 
'  nial.'  Cicero  speaks  in  energetic  language  of  Cati- 
line's self-denial,  in  seeking  to  accomplish  his  most  ne- 
farious designs.  Bands  of  robbers  must  observe  some 
rule  of  justice  to  each  other,  in  dividing  their  booty. 
Even  murderers,  under  a  special  impulse,  have  been 
known  to  shew  mercy;  and  seducers,  whose  general 
conduct  is  as  cruel  as  that  of  murderers,  are  not  unfre- 
quently  noted  for  a  sort  of  liberality  and  partial  benefi- 
cence. But  is  there  in  all  this  any  '  good  thing  in  the 
'  sight  of  God?'  For  of  this  alone  Calvinists  consider 
fallen  man  as  morally  incapable,  without  the  special 
grace  of  God.  They  do  not  suppose  *  the  temporary 
'  and  occasional  controul  of  their  sinful  j)assions'  to  be 
'  physically  impossible:'  nay,  they  allow,  that  from  re- 
gard to  health,  or  interest,  or  reputation,  numbers  of  un- 
godly men  impose  a  restraint  on  their  strongest  inclina- 
tions, of  a  far  more  permanent  nature:  yet  this, 
not  being  done  from  regard  to  God,  is  not  good  in  his 
sight. 

P.  ix.  1.  22.  '  The  understanding  was  greatly  im- 
'  paired  by  the  fall;  but  no  one;  will  maintain,  that  it 
'  was  utterly  destroyed,  or  that  what  remains  is  incapa- 
'  ble  of  improvement.' — As  his  Lordship  most  reason- 
ably allows,  that  no  one,  (not  even  a  Calvinist,)  will 
maintain,  that  the  understanding  was  utterly  destroyed 

*  '  It  w:ll  scai-ccly  lie  denied  that  some  acts  of  mercy,  justice,  and  self-de- 
'  I'ial  are  recorded  in  profane  history,  and  therefore  upon  lliese  occasions,  as 
«'.  rat  least  as  external  deeds  are  concerned,  jnen  were  able  to  counteract 
♦the  depravity  introduced  into  tlicir  nature  by  the  fall  of  Ad.im.' 


ON    THE    FIRST    CHAPTER.  19 

by  the  fall;  the  passage  is  adduced  merely  as  introduc- 
tory to  what  next  follows. 

P.  X.  1.  1.  '  Every  good  affection,  towards  God, 
'  and  towards  man,  was  not  totally  extinguished.'  It 
must  not  be  concealed,  that  we  Calvinists  do  maintain, 
that  all  '  good  affections  towards  God  were  totally  ex- 
'  tinguished  by  the  fall.'  "  That  which  is  born  of  the 
"  flesh  is  flesh:*'  and,  "  the  carnal  mind  is  enmity 
"  against  God:"  and  enmity  against  God  is  wholly  in- 
compatible with  good  affections  towards  him.* — If  na- 
tural instinctive  love  to  near  relatives,  or  any  of  those 
things,  which  have  before  been  mentioned,  as  found  in 
fallen   man,  apart  from  special  grace   be   '  good  affec- 

*  tions,'  we  allow  of  them;  but  in  no  other  sense.  '  Be- 
'  cause,  through  the  weakness  of  our  mortal  nature,  w^ 

*  can  do  no  good  thing  without  thee,  grant  us  the  hel() 
'  of  thy  grace. 'I  Things  good  before  men,  no  doubt, 
falltm  man  can  do  without  special  grace:  but  not  things 
good  before  God;  as  his  Lordship  afterwards  concedes. 

P.  10.  J\'ote  from  Melancthon.  This  note  I  shall 
attempt  to  translate;  and  then  it  will  speak  for  itself. 
'  Therefore  the  true  definition  of  the  law  of  nature  is, 

*  that  the  law  of  nature  is  the  knowledge  of  the  divine 

*  law,  implanted  in  the  nature  of  man.     For  on  this  ac- 

*  count  man  is  said  to  have  been  created  after  the  image 

*  of  God;  because  the  image  shone  forth  in  him;  that  is, 
'  the  knowledge  of  God,  and  a  certain  liekness  of  the 
'  divine   mind:    that    is,   the   discrimination  of  things 

*  honourable  and  base:  and  witli  this  knowledge  the 
'  powers  of  man  agreed.  The  will,  before  the  fall,  was 
'  turned  unto  God;  true  sentiments  also  glowed  in  the 
'  mind,  and  in  the  will,  love  towards  God;  and  the  heart 
'assented,  v/ithout  any  hesitation,  to  the  things  known. 
'  And  they    determined,  that   we   were  created   to  ac- 

*  Joliii  iii.  6.     TJo/Ti.  vii).  7-  f  Co].  1  Sunday  aft ei- TrliiiU', 


20  REMARKS 

,  '  knowledge  and  praise  that  God,  and  to  obey  that  Lord 
'  who  created  us,  sustained  us,  and  impressed  his  image 
'  on  us;  who  demands  and  approves  rigliteous  things; 
*  and  on  the  contrarj^,  condemns  and  punishes  things  un- 
'  righteous.  But,  though  hi  this  corruption  of  nature, 
'  the  image  of  God  being  defaced:  these  things  known  do 
^  not  thus  shine  forth,  yet  they  remain:  but  the  heart  re- 
'  sists,  and  certain  doubts  rush  in  which  seem  to  con- 
'  tend  against  these  known  truths.'  The  reader  will  ob- 
serve, that  all,  except  the  last  sentence,  is  spoken  of 
man  as  God  at  first  created  him;  and  the  energetic  ex- 
pression, sed  cor  repugnat^  '  the  heart  resists,'  clearly 
establishes  our  sentiments,  and  shews  the  need  which  we 
have  of  a  '*  new  heart,"  in  order  to  "  walk  in  newness 
"  of  life."  "  Make  the  tree  good,  and  his  fruit  good: 
"  for  a  corrupt  tree  bringeth  forth  evil  fruit." 

P.  xi.  1.  17.  '  To  those  who,  ££?c.'*  Did  not  our  Sa- 
viour preach  '  the  glad  tidings  of  the  Gospel?'  And 
w^re  they  not  conveyed  to  his  hearers  till  afterwardsFf 
If  John  the  Baptist,  and  our  Lord  and  his  apostles,  and 
the  seventy  disciples,  during  his  life  on  earth,  preached 
the  gospel:  then  most  clearly  the  instances  of  good  things 
in  men,  during  that  period  which  are  afterwards  men- 
tioned, should  be  ascribed  to  the  grace  of  the  gospel. 

P.  xi.  1.  21.  "I  am  not  come,"  says  Christ,  "to 
"  call  the  righteous,  but  sinners  to  repentance:"  *  we 
'  may  therefore  affirm  upon  the  authority  of  our  blessed 
'  Saviour  himself,  that  there  is  at  least  a  degree  of  righ- 
'  teousness  in  some  men-' — If  any  be  righteous  in 
themselves,  without  Christ;  he  did  not  come  to  call 
them  to  be  his  disciples,  or  to  seek  salvation  from  him. 
If  their  own  righteousr.ess  be  sufficient  for  their  jusiifu 

•    *  To  tliDse  wlio  licard  the  prcactiinq;-  of  our  Saviour,   and   to  wliom    tlie 
•  glad  tidiiia:.?  of  the  j^osjicl  vvcl'c  at"ur\»  ards  coiivc\cd.' 
'  t  Man.  iv.  2,1     Mark  i.  14-     I.^sko  iv.  18. 


ON    THE    FIRST    CHAPTER.  21 

cation,  they  may  be  saved  without  him:  yet  for  this, 
'  some  degree  of  righteousness'  will  not  suffice;  "But 
*'  Christ  shall  profit  them  nothing/'  if  he  do  not  call 
them  to  come  unto  him  and  trust  in  him.  The  per- 
sons spoken  of  either  had  previously  repented,  or 
they  had  not:  if  they  had  repented,  and  were  then  peni- 
tent; this  was  an  acknowledgement  of  their  sinful- 
ness and  need  of  mercy;  if  they  had  not  repented, 
either  diey  had  never  sinned,  or  they  remained  unpar- 
doned; for  it  will  scarcely  be  maintained,  that  impeni- 
tent sinners  have  obtained  forgiveness.  "God  com- 
"  mandeth  all  men  every  where  to  repent:"*  and  he  who 
has  not  repented,  and  yet  "  needs  no  repentance,"  must 
have  been  perfectly  holy  in  heart  and  life,  from  his  very 
birth. 

P.  xii.  1.  15.  *  By  the  righteous^  Csfc.'f  Whether 
Dr.  Whitby's  comment  on  the  scripture  referred  to,  or 
that  of  those  *  wlio  wish  to  reconcile  this  passage  to  the 

*  Calvinistic  system,'  be  preferable,  must  be  left  to  the 
decision  of  the  reader.  But  it  may  be  observed,  that 
many  in  reality  '  need  the  spiritual  Physician,'  who 
think  they  do  not;  and  therefore  despise  and  neglect 
him;  on  the  other  hand,  there  are  none  of  the  whole 
fallen  race  of  man,   who   do  not  want  him.     *I  have 

*  need,'  says  he,  who  "  was  filled  with  the  Holy  Ghost 
"  even  from  his  mother's  womb;'|  "  I  have  need  to  be 
'^  baptized  of  thee,  andcomest  thou  to  me?"§ 

*  Acts  xvii.  30. 

f  'By  the   righteous,  (says  Whitby,  very  justly,^  we  are  not  to  understand 
'  those  who  are  only  righteous  in  their  own  conceits,  such  as   the  Pharisees 

*  were,  who  justified  themselves  before  men,  and  trusted  in  themselves    that 

*  they  were  righteous,  and  despised  others,  in  comparison  of  themselves:  for 
'  such  are  not  whole,  but  have  great  need  of  the  spiritual  pliysician:  and 
♦such  especially  the  gospel  calleth  to  repentance.' 

4  Luke  !   l.T.  §  Matt.  iii.  14. 


22  REMARKS 

P.  xii.  1.  25.  '  Moreover,  ££?c.'*  Did  our  Lord  then 
come  to  call  none  but  such  as  Uve  in  the  customary  prac- 
tice of  sin?'  Are  others  excluded  from  his  salvation? 
Or,  have  they  no  need  of  it?  Are  the  righteous  here  de- 
scribed, become  righteous  without  the  grace  of  the  gos- 
pel? And  is  their  righteousness  sufficient  for  their  ac- 
ceptance with  God,  without  the  merits  and  atonement 
of  Christ?  '  We  have  no  power  to  do  good  works  p!ea- 

*  sant  and  acceptable  to  God,  without  the  grace  of  God 
'  by  Christ  preventing  us,  that  we   may  have  a    good 

*  will,  and  working  in  us,  when  we  have  that  good 
will.'f  *  Works  done  before  the  grace  of  Christ,  and 
'  the  inspiration  of  his  Spirit,  are  not  pleasant  to  God.'| 
'  Good  works,  which  are  the  fruits  of  faith,  and  follow 

*  after  justification,  cannot  put  away  our  sins,  and  en- 
'  dure  the  severity   of  God's  judgment;   yet  they  are 

*  pleasing  and  acceptable  to  God  in  Christ.'^ — Were 
then  Job,  and  Zacharias  and  Elizabeth,  "  righteous  be- 
'*  fore  God,"  by  a  natural  good  disposition,  or  by 
special  grace?  His  Lordship  grants,  that  '  our  weak  and 

*  unassisted  nature  will  not  allow  us  to  perform,'  an  ac- 
tion '  good  in  the  sight  of  God. 'H  Zacharias  and  Eliza- 
beth were   righteous   before  God;  therefore   "  by  the 

•  '  Moreover,  tlie  word  siiineis  here  imports  sucli  persons  as  live  in  a  cus- 
'tomary  practice  ofsin,  so  that  the  tenor  oftlieir  lives  is  wicked,   and   who 

*  are  tlierefore  to  be  called  to  that  repentance  which  consists  in  the  change  o^ 
I  their  lives,  from  the  service  ofsin  to  holiness,  from  slavery  to  Satan  to  the 
«  feur  of  (iod;  and  therefore,  by  the  righteous  who  need  no  repentance,  we 
'  are  not  to  understand  those  who  are  entirely  free  from  sin;  for  so,  there  is 
<  not  a  just  man  upon  earth,  nor  any  man  who  is  not  a  sinner;  but  those  who 
'are  truly  and  sincerely  rigliteous,  have  truly  reformed  their  lives,  who  care- 
'  fully  endeavour  to  abstain  from  all  known  sins,  and  set  themselves  sincerely 
•to  the  performance  of  their  whole  duly  both  to  God  and  man,  and  so  are 

righteous  and  acceptyble  in  the  sight  of  God;  in  wl»ich  sense  Job  was  i-igh- 
«  teous  and  eschewed  evil;  Zacharias  and  Elizabeth  were  righteous,  walking 
'  in  all  the  commandments  of  tlie  I^ord;  and  Slmeouj  snd  so  they  needed  :iot 

*  tii-.t  repentance  v.hich  consists  in  the  cliange  oftiie  life  from  a  course  of 
'sinning-  to  a  living  unto  God.' 

f  Art.  X.  t   Art.  xlii.  §  Art.  xii.  *[  I'ago  C7-  Uef. 


ON    THE     FIRST    CHAPTER.  S.l 

*'  grace  of  God  they  were  what  they  were."  It  is  said 
of  Simeon  that  "  the  Holy  Ghost  was  upon  him;  and 
"  the  goodness  of  his  character  must  surely  be  ascribed 
"  to  special  grace;  yet  he  also  waited  for  the  consola- 
*'tion  of  Israel,"  and  welcomed  the  child  Jesus,  as 
' '  the  Salvation  of  God." 

If  the  persons  spoken  of  needed  not  that  repentance 
which  other  sinners  did,  it  was  because  they  had  repent- 
ed, and  were  daily  repenting;  for  no  impenitent  sinner 
can  be  '*  righteous  before  God,"  whether  his  sins  have 
been  many  or  few;  and  "  there  is  not  a  just  man  on 
"  earth,  who  doeth  good  and  sinneth  not."* — But  *  they 
'  lived  before  the  gospel  dispensation.' — Was  it  then 
peculiar  to  Abraham,  that  he  was  justified  by  faith,  long 
before  the  coming  of  Christ?  Might  it  not  be  said  of 
all  believers,  from  the  beginning,  as  well  as  of  him; 
"  It  is  of  faith,  that  it  might  be  by  grace?"  I'heir  light, 
and  comfort,  and  fruitfulness  came  from  the  dawning 
of  the  "  Sun  of  Righteousness,"  before  he  became  vi- 
sible above  the  horizon. — '  My  good  child  know  this, 
'  that  thou  art  not  able  to  do  these  things  of  thyself,  nor 
'  to  walk  in  the  commandments  of  God,  and  to  serve 
'  him  without  his  special  grace. 'f  Was  the  case  then 
different  before  the  coming  of  Christ?  and  were  men  at 
that  time  able  to  '  keep  the  commandments  of  God,  and 
'  to  serve  him,  without  his  special  grace?' 

P.  xiv.  1.  14.  '  That  on  the  good,  &c.'J  Will  his 
Lordship  then   maintain,  that   "  the  honest  and  good 

*   Ec.  vli.  20. 

f  Ques.  in  Cat.  before  tlie  Lord's  Prayer. 

•'  That  on  the  good  gi  jund,"  says  Christ,  "are  they  which  in  an  honest 
"  and  good  heart,  having  heard  the  woid,  keep  it,  and  bi-ing  forth  fruit  with 
"  patience;''  '  here  we  have  again  our  Saviour's  authority  for  saj  ing,  that  there 
'  is  some  honesty,  some  goodness  of  heart  in  the  human  race;  and  that  dif- 
'  ferent  men  possess  these  virtuous  quahties  in  different  degrees,  since  of  the 
'  seed  wiiich  fell  upon  good  ground,  some  brought  forth  "  an  hundred  fold, 
"  some  sixty,  some  thirty." 


24  REMARKS 

"  heart,"  in  which  "  the  word  of  the  kingdom,"  the 
good  seed,  takes  root,  and  brings  forth  fruit,  is  uniiorm- 
ly  the  effect  of  '  some  honesty  and  goodness  of  heart  in 

*  the  human  race?'  And  if  this  be  not  ahvays  the  case,  what 
reason  is  there  to  suppose  it  ever  is?  "  A  new  heart  will 
"  I  give  you,  and  a  new  spirit  will  I  put  within  you, 
"  and  I  will  take  away  the  stoney  heart  out  of  your  flesh, 
"  and  will  give  you  a  heart  of  flesh;  and  I  will  put  my 
"  own  Spirit  within  you,  and  cause  you  to  walk  in  my 
*'  statutes,  and  ye  shall  keep  my  judgments  and  do 
*'  them."*  *'  Do  not  err,  my  beloved  brethren;  every 
"  good  gift,  and  every  perfect  gift  is  from  above,  and 
"  Cometh  down  from  the  Father  of  lights."t  "  I  have 
"  planted,  Apollos  watered;  but  God  gave  the  in- 
"  crease."!     '  They  be  called  according  to  God's  pur- 

*  pose  by  his  Spirit  working  in  due  season;  they  through 

*  grace  obey  the  calling.'^     '  O  God,  from  whom  all  ho- 

*  ly  desires,  all  good  counsels,  and  all  just   works  do 

*  proceed. 'T[     We  have  '  our   Saviour's  authority  for 

*  saying,'  that  "  out  of  the  heart  of  men  proceed  evil 
*'  thoughts,  adulteries,  fornications,  murders,  covetous. 
*'ness,  wickedness,  deceit,  lasciviousness,  an  evil  eye, 
"  blasphemy,  pride,  foolishness. "||  And  also,  that 
"  No  man  can  come  unto  him,  except  it  be  given  to 
"  him  of  the  Father."**  But  where  he  says,  that '  there 
'  is  some  honesty,  some  goodness  of  heart  in  the  human 
'race;'  except  as  implanted  by  the  grace  of  God,  does 
not  appear. 

P.    XV.   1.   4.      '  7b  what  purpose,  &c.'it       If  men 

•  Ez.  xxxvi.  26,  27  f  Jam.  i.  16,  17.  t  1  Cor.  iil.  6 

§  Alt.  xvii.  *l  2  Col.  Even.  II  ?>Iark  vii.  21,  22. 

•*  John.  vi.  65. 

f-}-  '  To  what  purpoiie  would  this  advice  be  given,  if  men  had  not  the  pow- 
'  cr  of  resisting  the  wiles  of  the  devil,  of  supporting^  the  trials  of  persecution, 
'  and  of  withstanding  tlie  temptations  of  the  i-iches  and  pleasures  oi'  this 
'world,  the  tliree  causes  to  whicli  our  Saviour  ascribes  the  failure  of  re- 
'  ligious  instruction.'" 


OU    THE    riRST    CHAPTEll.  25 

neither  have  by  nature,  nor  can  have  by  grace,  power 
to  comply  with  the  advice  given;  it  would  certainly  be 
given  in  vain.  But  will  his  Lordship  maintain,  that 
men  have,  without  the  grace  of  God,  power  to  do  all 
those  things,  which  are  here  mentioned? — *  Because  by 

*  the  weakness  of  our  mortal  nature,  we  can  do  no  good 

*  thing  without  thee.  Grant  us  the  help  of  thy  grace,  that 

*  in  keeping  thy  commandments  we  may  please  thee,  both 

*  in  will  and  deed.'*  The  reader  may  profitably  exa- 
mine the  texts  referred  to  below;  though  it  would  carry 
us  too  far  to  quote,  and  particularly  consider  them.f — 
It  is  undoubtedly  our  duty  to  comply  with  every  com- 
mand, exhortation  and  counsel  of  scripture:  but  whether 
we  have  by  nature,  any  moral  ability,  or  disposition  to 
do  this,  is  precisely  the  question  to  be  decided. 

P.  xvi.  1.  6.     '  If  they  do  not  by  their  prayers  and 

*  exertions  endeavour  to  obtain   his  favour  and   assist- 

*  ance.'  The  duty  and  necessity  of  prayer,  as  well  as 
exertion,  are  undeniable;  but  the  Lord  teaches  us  to 
give  the  honour  to  him,  even  for  a  heart  and  disposition 
to  pray.  "  I  will  pour  out  upon  the  house  of  David, 
*'  and  upon  the  inhabitants  of  Jerusalem,  the  Spirit  of 
"  grace  and  supplication.":}:  "  Lord  thou  hast  heard 
"  the  desire  of  the  humble;  thou  wilt  prepare  their 
"  heart,  thou  wilt  cause  thine  ear  to  hear."§  Nor  does 
our  church  fail  to  keep  this  in  our  remembrance.  '  Grant 

*  that  we  to  whom  thou  hast  given  an  hearty  desire  to 

*  pray.'TI     *  As  by  thy  special  grace  preventing  us,  thou 

*  dost  put  into  our  hearts  good  desires. '|| 

P.  xvi.  I.  9.      '  Our  Saviour,  ^c.'**     The  persons 

•  Col.  1  after  Trin.  f  2  Cor.  xii.  9,  10.  Eph.  iii.  16,  17  vi.  10-12 

Phil.  iv.  13.        Col.  i.  11.  2  Tim.  i.  14.         1  Pet.  v.  9,  10.  1  John  v.  4,  5. 

+  Zech.  xii.  10.  §  Ps.  x.  17.  H  Col.  3  Sun.  after  Trin.  |i  Col, 

East.  Sun. 

**  '  Our  Saviour  represents  the  "  man  travelling  Into  a  far  country,  wlio 
"called  his  own  servants,  and  delivered  unto  them  his  goods/'  assajin^:, 
VOL.     I.  E 


26  REMARKS 

spoken  of  in  this  parable,  were  all  professed  servants  of 
Christ:  some  shewed  the  sincerity  of  their  professed 
faith  and  love,  by  improving  their  talents;  but  the  un- 
profitable servant  shewed  his  insincerity  by  his  sloth, 
and  hard  thoughts  of  his  Lord. — "  Nothing  availeth, — 
*' but  faith  which  worketh  by  love:" — but  "the  fruit 
"  of  the  Spirit  is  love."*  That,  therefore,  which  dis- 
tinguished the  good  servants  from  the  unprofitable  ser- 
vant, was  "the  fruit  of  the  Spirit;"  not  of  nature,  but 
of  grace. 

P.  xvii.  1,  16.  '  Let  it,  '^c,'\  *  God's  drawing,' 
so  far  from  '  excluding  our  consent,'  indeed  induces 
and  secures  our  consent.  '*  Thy  people  shall  be  willing 
"  in  the  day  of  thy  power."| 

Note  X.  The  following,  ^c.''\  To  this  quotation 
from  Bp.  Hooper,  the  blessed  Reformer  and  Martyr,  no 
sober-minded  Calvinist  will  hesitate  to  give  his  full  and 
cordial  consent. 

'  upon  his  return,  to  each  of  those  servants,  who  by  trading  had  gained  otlier 
'  talents  besides  those  which  were  entrusted  to  them,  "  Well  done  thou  good 
"and  faithtul  servant,  thou  liast  been  faithful  over  a  few  things,  I  will  make 
"  thee  ruler  over  many  things;  enter  thou  into  the  joy  of  thy  Lord:"  'Does 
'  not  this  part  of  the  parablp  shew  the  power  of  exertion,  and  the  certainty  of 
'  reward?  Aud  docs  not  the  casting  of  the  unprofitable  servant,  who  had 
*  hidden  his  talent  in  the  earth,  into  outer  daricness,  where  shall  be  weeping 
and  gnashing  ©f  teeth,  prove,  that  those  who  are  slodiful  and  inactive,  who 
'  do  not  by  their  own  diligence  improve  the  gifts  which  tliey  receive  in  this 
'  life,  will  be  severely  punished  in  the  world  to  comei' 

•  2  Gal.  v.  6.  22,  23. 

■j-  '  Let  it  however  be  remembered,  in  the  words  of  Dr.  Doddridge's  note 
'  upon  this  verse,  that  "  the  truth  is,  God's  drawing  does  not  exclude  our 
"  consent  to  follow,  and  our  activity  \\\  doing  it;  but  it  always  includes  a 
•'  divine  agency." 

\  Ps.  ex.  3. 

§  *'l'he  following  is  the  comment  of  Bishop  Hooper,  one  of  our  Reformers 
«  and  Martyrs,  upon  this  text;'  "  X'o  man  cometh  unto  me,  except  my  Father 
"drawhiin."  "  iMany  understand  tliese  words  in  a  wrong  sense,  as  if  God 
"  required  no  more  in  a  reasonable  man,  than  in  a  dead  post,  and  mark  not 
"  the  words  which  follow:  '  Every  mr.n  that  hearcth  and  learncth  of  my  Fa- 
'  thcr,  cometli  unto  me.'     "  God  dravvetli  with  his  wortj  and  t!ic  Holy  Ghosli 


OIT     THE    FIRST   CHAPTER.  27 

P.  xviii.  1.  5.    *  There  is  noty   &?c.'*    The  meaning 
annexed  to  the  word  supernatural  is  the  only  point  to  be 
settled  in  this  passage.    If  it  mean  miraculous^   in  the 
common  acceptation  of  the  word;  the  assertion  may  be 
admitted:  if  it  signify  compulsory^  so  as  to  exclude  free 
agency  and  voluntary  concurrence,  it  is  certainly  true. 
But  ^w^^TWft^wrrt/ properly  means  what  is  above  nature^ 
and  to  which  nature,  left  to  its  unassisted  powers,  could 
not  attain;  and,  in  this  sense  of  the  word,  we  boldly 
maintain,  that  no  mtm,  in  any  age  or  nation,  ever   be- 
lieved the  gospel  with  a  living  and  saving  faith,  working 
hy  love,  without  a  supernatural  power  exerted  on  his 
mind.     Is  there  nothing  above  or  beyond   man's  fallen 
nature,  in  the  drawing  and  teaching  of  God  before  men- 
tioned? Is  there  nothing  of  this  implied,  when  it  is  said, 
"  the  hand  of  the  Lord  was  with  them^  and  a  great  num- 
*'  ber  believed,  and  was  turned  to   the  Lord?"t     Or 
when  it  is  said  of  Lydia,  "  Whose  heart  the  Lord  open- 
"  ed,  that  she  attended  unto  the   things  which   were 
"spoken  of  Paul?"J  Or  in  the  words  of  the  apostle, 
"  I  have  planted,  Apollos  watered;  but  God  gave  the 
"  increase?"^  Or  in  those  of  St.  James,    "  Of  his  own 
"  will  begat  he  us  by  the  word  of  truth,  &c." 

Indeed,  every  time  the  apostle  thanked  God  for  the 
success  of  the  gospel  in  the  conversion  of  his  hearers,  he 
evidently  ascribed  that  event  to  a  supernatural  powei  giv- 
ing efficacy  to  the  word  of  truth:  unless  he  used  this  lan- 
guage m  the  same  formal  and  unmeaning  manner,  as 
the  Pharisee  at  the  temple  said,  "  God  I  thank  thee  that 

"  but  man's  duty  is  toliear  and  learn;  that  is  to  say,  to  receive  the  grace  of- 
"  fered,  consent  to  the  promise,  and  not  to  impugn  the  God  that  calleth." 

•  '  There  is  not  a  single  passage  in  the  New  Testament,  which,  leads  us 
'  to  suppose  that  any  supernatural  power  was  exerted  over  the  itiinds  of  or- 
'  dinary  }iearers;  and  therefore  we  arc:  authorized  to  attribute  their  faith  to  the 
'  voluntary  exercise  of  their  reason.' 

I  Acts  xi.  21.  i   ,\rts  xvl    14  §  1  Cor.  iii.  6. 


28  REMARKS 

"  I  am  not  as  other  men  are,  &c."*  But  let  the  reader 
compare  with  this,  the  passages  referred  to.f 

When  St.  Paul  says,  We  "  were  by  nature  children 
"  of  wrath  even  as  others;  but  God,  who  is  rich  in  mer- 
'*  cy,  for  his  great  love  wherewith  he  loved  us,  even 
'*  when  we  were  dead  in  sins,  hath  quickened  us  together 
"  with  Christ,  and  hath  raised  us  up  together;*'  does 
this  imply  nothing  supernatural'?!  He  had  before  said, 
"  What  is  the  exceeding  greatness  of  his  power  to  us- 
"  ward  who  believe,  according  to  the  working  of  his 
"  mighty  power,  which  he  wrought  in  Christ  when  he 
"  raised  him  from  the  dead:"'^  and  he,  in  the  pas- 
sage above  quoted,  returns  to  the  illustration  of  the  di- 
vine power,  exerted  in  his  conversion,  and  in  that  of  the 
Ephesians.  But  probably  his  Lordship  only  meant, 
compulsory^  by  supernatural;  and  faith  is  certainly  a 
voluntary  exercise  of  our  rational  faculties:  yet  a  power 
far  beyond  nature  must  be  employed,  to  render  proud, 
worldly,  ungodly  men,  willing  to  use  their  faculties  in 
this  manner. 

P.  xviii.  1.  18.  '  Why  should  they  not  be  compe- 
*  tent,  by  the  use  of  their  natural  faculties,  to  understand, 
'  that  Jesus  was  the  promised  Messiah?'  Because  their 
minds  were  blinded  by  prejudices  and  corrupt  passions, 
*'  How  can  ye  believe,  who  receive  honour  one  of 
"  another,  and  seek  not  the  honour  that  cometh  from 
*'  God  only?"*I[  Indeed,  if  merely  understanding  that 
Jesus  was  the  promised  Messiah,  were  the  living  and 
saving  faith  which  the  gospel  requires;  numbers  in  the 
days  of  our  Lord,  and  in  every  subsequent  age  have 
thus  believed  without  special  grace.  ||  But  his  Lord- 
ship elsewhere  repeatedly  allows  the  distinction,  between 

•  Luke   xviii.  11.  f  Eph.  i.  15, 16.  1  Tlies.  i.  2—5.  iii.  9.  2  Thes.  i.  3- 

+  Eph.  ii.  3—6.  §  I'-pJi.  i.  19,  20.  %  .lolm  v.  44.  II  John  ii 

22— 25.  vi.     14,  15.  6.>,  66.  xii.  41,  42. 


ON    THE    FIRST    CHAPTER.  29 

this  dead  faith,  and  that  living  faith  which  "  worketh  by 
*'  love."  The  miracles  and  discourses  of  our  Lord 
were  the  means  used  in  bringing  men  to  believe  in  him; 
but  the  drawing  and  teaching  of  God  were  in  every 
case  the  efficacious  cause  of  true  faith,  as  he  himself 
hath  expressly  testified;  "  No  man  can  come  unto  me, 
"  except  the  Father  which  hath  sent  me  draw  him,  and 
"  I  will  raise  him  up  at  the  last  day.  It  is  written  in  the 
*'  prophets,  and  they  shall  be  all  taught  of  God,  every 
*'  man  therefore  who  hath  heard,  and  hath  learned  of  the 
"  Father,  cometh  unto  me." — "  Therefore  said  I  unto 
"  you,  that  no  man  can  come  unto  me,  except  it  were 
"  given  unto  him  of  my  Father."* 

P«  XX.  1.  1.  '^  A  sincere,  &c.'t  This  is  the  un- 
doubted import  of  the  words  of  our  Lord:|  but  it  de- 
termines nothing  concerning  '  the  source  of  this  sincere 
'  disposition,*  whether  from  fallen  nature,  or  from  the 
special  grace  of  God. 

P.  XX.  1.  7.      '  No   acuteness  of  understanding,   no 

*  depth  of  learning,  no  labour  of  research  were   requi- 

*  site,  £s?c.'     *  A  sincere  disposition  to   obey  the  divine 

*  will'  must  include  a  sincere  desire  of  becoming  ac- 
quainted with  it;  and  how  can  this  be  manifested  except 
by  the  *  labour  of  research?'  If  a  Calvinist  had  incau- 
tiously dropped  such  a  word  from  his  lips  or  pen:  many 
would  have  said,  that  he  expected  the  knowledge  of 
the  doctrine,  without  the  labour  of  searching  the  scrip- 
tures, and  diligently  using  the  proper  means  of  obtaining 
that  knowledge;  supposing  that  he  should  receive  it  in 
consequence  of  a  divine  decree,  by  some  vision  or  new- 
revelation,  according  to  the  presumptuous  hopes  of  en- 

*  John  vi.  44,  45.  65. 

f  '  A  sincere  disposition  to  obey  the  Divine  will  was  therefore  all  thitt  was 
'  necessary,  to  enable  a  person  to  judge  whetlier  the   doctrine  preached    In 

*  Christ  was  the  invention  of  man  or  a  revelation  from  t;od.' 

+  John  vii.  17. 


OU  REMARKS 

thusiasts.     But  we  remember,  that  he  who  said,  "  Me 
*♦  shall  know  the  doctrine,  &?c;"  said  also,.  "  Search  the 
"  scriptures;  for  in  them  ye  think  ye  have  eternal  life, 
*'  and  they  are  they  which  testify  of   me:"*     and  also 
--'the    instructions    of    Solomon:     "My   son,    if  thou 
"  wilt  receive  my  words,  and  hide  my  commandments 
"  with  thee;   so  that  thou  incline  thine  ear  unto  wisdom, 
*'  and  apply  thine  heart  to  understanding;  yea,  if  thou  cri- 
"  est  after  knowledge,  and  liftest  up  thy  voice  for  under- 
*'  standing;  if  thou  seekest  her  as  silver,  and  searchest  for 
*'  her  as  for  hid  treasures;  then  shalt  thou  understand  the 
"  fear  of  the  Lord,  and  find  the  knowledge  of  God;  for 
"  the  Lord  giveth  wisdom  "f      Wc  do  not  expect  to 
know  the  will,  or  truth  of  God,    without  '  the  labour 
'  of  research;'  or  without  fervent  constant  prayer   to  be 
enabled  to  understand,  believe,  and  obey  the  word  of 
God.     Thus  the  Bereans  "  received  the  word  with  all 
*'  readiness  of  mind,  and  searched  the  scriptures  daily, 
*'  whether  those  things  were  so;  therefore  many  of  them 
*'  believed."! 

P.  XX.  1.  16.     *  These  men,§   however   reluctantly, 
^  believed  that  Jesus   was  the  Messiah,  although   their 

*  faith  did  not  produce  a  suitable  conduct.' — The  suf- 
ficiency even  of  our  fallen  nature,  to  yield  to  unanswer- 
able evidence,  and  reluctantly  to  believe,  without  loving 
or  obeying,  few  Calvinists  would  deny.  But  this  dead 
and  worthless  faith,  of  which  even  devils  are  capable,  is 
distant,  toto  ca'lo,  from  the  faith  of  those,  "  who  believe 
*'  to  the  saving  of  their  soul." 

P.  22,  1.  19.     *  These  new  proselytes   amounted  to 

*  three  thousand  souls,  whom  St.  Luke  here  represents 

*  as  by  degrees  converted,  before  they  received  the 
'  Holy  Ghost.' — His  Lordship  seems  to  make  a  dis- 

•  John  V.  39.  t  Pi-ov.  ii.  1—6  +  Acts  xvii.  1  1,  12 

^  John  xii.  42,  4r!. 


ON    THE    FIRST    CHAPTER.  31 

tinction  between  the  proseliting^  and  the  converting  of  this 
company.  They  suddenly  became  proselytes,  and  by 
degrees  were  converted.  But  in  the  history  nothing  of 
this  kind  appears.  The  apostle  says,  "  Repent  and  be 
"  baptized  every  one  of  you,  in  the  name  of  Jesus 
"  Christ  for  the  remission  of  sins."  "  Then  they  that 
"  gladly  received  the  word  were  baptized.  And  the 
"same  day  there  were  added  to  them,  about  three  thou- 
"  sand  souls."*  Did  they  then  "gladly  receive  the 
"  word,  which  called  them  to  repentance  and  faith  in 
"  Jesus  Christ;"  and  the  profession  of  that  faith  by  be- 
ing baptized:  and  were  they  added  to  the  apostles  and 
primitive  believers,  before  they  were  converted?  Or  da 
any  imagine,  that  Calvinists  in  general  expect  more 
sudden  conversions?  Averse  as  our  opponents  may  be 
to  sudden  conversions,  (and  probably  they  are  not  more 
so  than  many  of  us  are,)  it  might  have  been  supposed, 
that  on  so  extraordinary  an  occasion,  it  would  have  been 
admitted,  that  these  persons  were  suddenly  converted: 
though  it  should  have  been  necessary  to  caution  the 
reader  against  considering  this  as  a  general  rule  for 
conversions  in  ordinary  circumstances:  and  that  the 
events  of  that  memorable  day  would  have  been  regarded 
as  parallel  to  the  case  of  the  penitent  thief  on  the  cross. 
— They  were,  however,  *  converted  before  they  received 
'  the  Holy  Ghost:'  But  if  "  no  man  can  say,  that  Jesus 
"is  the  Lord,  but  by  the  Holy  Ghost;"t  if  the  office 
of  the  Holy  Ghost  be  to  "  convince — of  sin,  of  right- 
"  eousness,  and  of  judgment;" — to  "  glorify  Christ; 
"  and  to  receive  of  his,  and  shew  them  to  men;"|  and 
if  "  love,  joy,  and  peace,''  be  "  the  fruits  of  the  Spirit:" 
then  they  certainly  had  received  the  Holy  Ghost  as 
"  the  Spirit  of  life  in  Christ  Jesus,*'  on  the  very  day  of 

*  Acts  ii.  38  41.         |  1  Cor.  xii.  3.  ^t  John  xvi.  7—12. 


32  REMARKS 

Pentecost;  for  "  they  continued  stedfastly  in  the  apos- 
''  tlet.'  doctrine  and  fellowship,  and  in  breaking  of  bread, 
"  and  in  prayers.'*^  At  what  time  they  received  the  Holy 
Ghost,  as  enduing  them  with  miraculous  powers,  and 
the  gift  of  tongues,  it  is  not  said;  but  surely,  the  things 
recorded  of  them  in  the  close  of  the  second  chapter  of 
Acts,  shew  that  they  were  immediately  rendered  true 
believers  in  Christ. 

P.  xxiii.  1.  4.  *  This  miracle  and  these  arguments, 
'  by  their  united  force,  gradually  removed  all  prejudice.' 
Where  do  we  read  in  the  history  of  gradually,  and 
^progressive  effect y"*  as  afterwards  in  the  same  page,  in 
St.  Luke's  narrative?  If  a  Calvinist  had  endeavoured  to 
give  such  a  turn  to  any  passage,  which  seemed  to  mili- 
tate against  his  doctrines,  it  would,  and  indeed  justly, 
have  been  ascribed  to  his  partial  attachment  to  a  peculiar 
system. 

P,  xxiii,  1.  19.  *  The  conversion  of  these  persons 
'  also  was  owing  to  the  exercise  of  their  own  natural 
powers.'  Is  it  here  meant,  that  *  Hie  Deus  nihil  fecit?"* 
Must  every  instance  of  conversion,  recorded  in  scrip- 
ture, be  expressly  noticed  as  the  effect  of  special  grace, 
in  order  to  prevent  the  conclusion,  that  it  was  wholly 
from  fallen  nature,  unrenewed,  nay,  unassisted?  But 
perhaps  no  more  was  meant;  than  that  no  coercion  was 
used;  and  that  the  conversion  of  the  Samaritans  was  ef- 
fected in  entire  consistency  with  the  free  exercise  of  their 
own  rational  powers. 

P.  xxiv.  1.  9.  '  Had  it,  &c.'t  Cornelius  was  "  a  de- 
^'  vout  man,  and  one  that  feared  God  with  all  his  house, 
"  which  gave  much  alms  to  the  people,  and  prayed    to 

•  Acts  ii.  42—47. 

\  '  Had  it  been  consistent  with  the  plan  of  divine  Providence  to  communi- 
*  cate  sucli  conviction  by  supernatural  influence,  the  preaching  of  Peter  in 
'  the  house  of  Cornelius  would  have  been  superfluous  and  unnecessary.' 


ON    THE    FIRST    CHAPTER.  3.V 

"Godalway."  He  was  a  just  man, — "  of  good  re- 
"  port  among  all  the  nation  of  the  Jews;"  "  his  prayer 
*'  was  heard,  and  his  alms  were  had  in  remembrance  in 
"the  sight  of  God."*  Now  will  any  minister  of  our 
established  church  ascribe  all  these  things  to  man's  fallen 
nature,  independent  of  special  grace? — *  We  have  no 
'  power  of  ourselves  to  do  good  works,  pleasant  and  ac- 

*  ccptable  to  God,  without  the  grace  of  God  in  Christ 
'  preventing  us  that  we  may  have  a  good  will,  and  work- 
'  ing  with  us,  when  we  have  that  good  will.'f  'We 
'  humbly  beseech  thee,  that  as  by  thy  special  grace  pre- 

*  venting  us,  thou  dost  put  into  our  hearts  good  desires, 

*  Sjf'c.'l  The  miraculous  powers  afterwards  conferred 
were  evidently  distinct  from  that  special  grace,  by  which 
a  gentile  had  been  brought  to  "  fear  God  and  work 
"  righteousness,"  in  so  exemplary  a  manner. 

Again,  let  the  argument  concerning  Peter's  preaching 
being  superfluous  and  unnecessary,  on  the  supposition, 
that  supernatural  influence  produced  the  conviction  on 
the  mind  of  Cornelius  and  his  friends,  be  fairly  con- 
sidered. The  casting  down  of  the  walls  of  Jericho  was 
indisputably  the  effect  of  supernatural  power;  but  was 
all  the  conduct  of  Joshua,  and  of  the  priests,  and  of  Is- 
rael, superfluous  '  and  unnecessary?'  If  in  instances  evi- 
dently miraculous,  the  use  of  appointed  means  are 
neither  superfluous  nor  unnecessary;  how  can  they  be 
so,  in  any  case,  in  which  supernatural  power  is  exerted? 
To  use  the  appointed  means,  and  to  expect  success 
from  the  opus  operatiim^  and  not  from  God,  is  self-de- 
pendence; to  neglect  means,  and  yet  to  expect  success 
from  God,  is  enthusiasm  and  presumption.  But  to  use 
the  means  which  God  has  appointed,  and  to  depend  on 

*  Acts  X.  2.  4.  22.  51.  t  Art.  x.  \  Col.  for  East.  Siind. 

VOL.    I.  F 


34.  REMARKS 

his  special  grace  to  render  them  successful,  is  evidently 
the  scriptural  plan«  Mary,  the  mother  of  our  Lord, 
expected  from  him  a  miraculous  interposition,  when 
wine  was  wanted  at  the  marriage  at  Cana:  but  she  very 
properly  charged  the  servants,  thus,  "  Whatsoever  he 
"  saith  unto  you,  do  it;"  and  they  as  properly  complied. 
Was  this  *  superfluous  and  unnecessary?' 

P.  xxiv.  1.  16.  *  Hence  it  appears,  that  the  faith  of 
'  the  Bereans  was  the  result  of  the  candour,  with  which 
'  they  listened  to  the  preaching  of  the  apostle,  and  of  the 
'  diligence  with  which  they  inquired  into  the  evidences 
'  of  the  gospel.'  But  does  it  also  appear,  that  this  candour 
and  this  diligence  were  the  produce  of  fallen  human  na- 
ture, without  special  grace?  "  Do  not  err  my  beloved 
*'  brethren,  every  good  gift  and  every  perfect  gift  is 
"  from  above,  and  cometh  down  from  the  Father  of 
"  lights."* 

P.  xxiv.  1.  J6.  '  In  whom,  &c.'t  Was  there  then 
no  communication  of  the  Holy  Spirit  to  the  Ephesians, 
in  order  to  their  believing?  Grotius  zealously  maintain- 
ed this  opinion,  but  here  even  his  admirer,  Bp.  Bull, 
saw  reason  to  differ  from  him.  *  These  things,  (I  may 
'  observe  by  the  way,)  throw  light  on  the  observation, 
'  which  so  wonderfully  pleased  the  learned  Grotius,  that 
'  he  seized  the  opportunity  of  collecting  it  from  almost 
'  every  place:  namely, — that  the  Holy  Spirit,  in  the 
'  New  Testament,  is  most  frequently  placed  after  foith. 
'  This  observation  is  true,  if  it  be  understood  concern- 
'  ing  that  most  copious  effusion   of  conspicuous  gifts, 

»   .TaiTi.  i.  16,  ir. 

I  "  In  whom  (namely  in  Clirist^  ye  also  trusted,"  after  that  "  yc  licanl  the 
•'  word  of  truth,  the  Gospel  of  your  salvation;  in  whom  also,  after  that  ye  be- 
"'  lieved,  ye  were  sealed  with  that  Holy  Spirit  of  promise;"  •  The  order  to  lie 
'  here  noticed  is  this, — first,  t!)e  hearing  of  ihc  word;  secondly,  belief  pr  - 
■  duced  by  that  hearing;  thirdly,  tlie  cominunlcalion  of  Ihe  Spu-it  in  consc" 
'  (['.'.cncc  of  that  belief.' 


ON    THE    FIRST    CHAPTEll.  35 

*  which  was  peculiar  to  the  primitive  church;  or  even 
'  concerning  that  fuller  measure  of  the  Spirit,  which  by, 

*  and  after,  faith  formed  by  love,  believers  even  now  re- 

*  ceivc.     In  the  mean  time,   it  is  certain  that  some  spe- 

*  cial  operation  of  the  divine  Spirit  always  precedes  ef- 
'  ficacious  faith.     Nor  do  I  believe,   that   the  intention 

*  of  that  great  man  was  different;  though  in  some  places 
'  his  words  may  seem  to  have  been  too  crudely  con- 
'  ceived.'  fBp.BulLJ  Translation,  ( Harmonia  Apos- 
tolica,  c.  xi.  §  9.) — "  No  man  can  say  that  Jesus  is  the 
"  Lord,  but  by  the  Holy  Ghost.'**  It  appears  that  his 
Lordship,  as  well  as  many  other  learned  men,  supposes 
"  the  seal  of  the  Spirit,"  to  signify  miraculous  gifts, 
such  as  were  conferred  on  Cornelius  and  his  friends: 
but  an  impartial  and  careful  examination  of  the  subject 
must  lead  to  a  contrarv  conclusion.  "  Ye  were  sealed 
"  with  that  Holy  Spirit  of  promise,  which  is  the  earnest 
*'  of  our  inheritance,  until  the  redemption  of  the  pur- 
"  chased  possession,  unto  the  praise  of  his  glory. "t 
But  how  could  miraculous  gifts  be  the  earnest  and 
pledge  of  the  eternal  inheritance?  "Many  will  say  to 
"  me  in  that  day,  Lord,  Lord,  have  we  not  prophesied 
"  in  thy  name;  and  in  thy  name  have  cast  out  devils;  and 
"  in  thy  name  done  many  wonderful  works?  And  then 
''  will  I  profess  unto  them,  I  never  knew  you;  depart 
"  from  me  ye  that  work  iniquity. "J — "  Though  I  speak 
"  with  the  tongues  of  men  and  of  angels,  and  have  not 
"charity,  («>«t;,v,  love,)  I  am  become  as  sounding 
"  brass,  or  a  tinkling  cymbal:  and  though  I  have  the 
"  gift  of  prophesy,  and  understand  all  mysteries,  and 
"  all  knowledge;  and  thougli  I  have  all  faith,  so  that 
"  I  could  remove  mountains,  and  have  not  charity,  I  am 
"  nothing."^     For  nothing  "  availeth,  but  faith  which 

*  1  Cor.  xii. .':.  ■{-  Kph.  i.  ir>,  u.  -  ^rau.  vii.  22,  21 

«f    1    Cor.  xiil.  1,  2. 


36  REMARKS 

"  worketh  by  love."*  Men  of  the  character  described 
in  these  texts,  could  have  no  earnest  of  the  inheritance. 
They  were  at  the  time,  when  they  wrought  miracles 
and  prophesied,  "  workers  of  iniquity;"  so  that  the  Sa- 
viour "  never  knew  them."  An  earnest  is  something 
given  in  hand  as  a  pledge  and  security  for  the  perform- 
ance of  a  promise,  or  the  fulfilment  of  a  bargain:!  but 
miraculous  gifts  in  no  degree  secure  the  promised  in- 
heritance to  the  possessor.  Again,  the  apostle  says, 
"  Grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are 
"  sealed  to  the  day  of  redemption."  J  But  how  can  they 
be  *'  sealed  to  the  day  of  redemption,"  who  are  at  the 
very  time  the  children  of  the  devil,  and  heirs  of  hell?  ^ 
— "  Now  he  who  establisheth  us  with  vou  in  Christ,  and 
*'  hath  anointed  us,  is  God,  who  hath  also  sealed  us,  and 
"  given  the  earnest  of  the  Spirit  in  our  hearts."^  Es- 
tablishment in  Christ,  the  anointing, ||  the  *'  seal,  the 
*'  earnest  of  the  Spirit  in  the  heart,"  (the  seat  of  the  af- 
fections,) all  combine  to  shew,  that  *'  things  which  ac- 
*' company  salvation"**  are  intended.  But  miraculous 
powers  do  not,  and  never  did,  uniformly  accom^pany  sal- 
vation; for  immense  multitudes  have  been  and  will  be 
saved,  who  in  this  sense,  '  received  not  the  Holy  Ghost:' 
and  many  who  had  thus  received  it  were  not  saved.  In- 
deed this  opinion  implies,  that  none  ever  had  "  the  seal 
'*  and  earnest  of  the  Spirit;"  but  a  part  of  the  primitive 
christians:  and  if  there  be  no  other  '  communication  of 
'  the  Spirit;'  and  yet,  "  If  any  man  have  not  the  Spirit 
"  of  Christ,  he  is  none  of  his;"tt  the  case  of  all  profess- 
ed christians  in  all  subsequent  ages  has  been  hopeless ;  all 

*  Gal.  V.  6.  f  Gen.  xxxvlii.  17.    Si.'ptuagint.  AffixQw,'   a  voce    Giwrab 

(Heb.^  quod  .s/ionf/oc  significiit. — Est  aut em  ,<^»Taio  pars  pretii   data    in  an. 
tecessum,  ul  dt  toto  jMctio  sccuttiro  fides  fiat.  (Giof.  in  J^ei/f/i.^ 
t  Eph.  iv.  30.      §  1  John  iii.  8—10.      ^  2  Cor.  i.  21,  22.      ''  1 .)  )iiii  ii.  19,  20. 
♦""  H'.b.  vi.  9.        ft  Rom.  vii,.  9. 


ON    THE     FIRST    CHAPTER.  37 

expectation,  at  present,  of  "  receiving  the  Holy  Ghost," 
must  be  enthusiastical  and  presumptuous;  and  all  the 
worship  of  our  established  church  marked  with  the  same 
stain. 

Our  Lord  said  to  his  disciples:  **  If  ye  love  me, 
"  keep  my  commandments,  and  I  will  pray  the  Father, 
"  and  he  shall  give  you  another  Comforter,  that  he  may 
*'  abide  with  you  for  ever;  even  the  Spirit  of  truth, 
"  whom  the  world  cannot  receive;  because  it  seeth  him 
'*not,  neither  knoweth  him;  but  ye  know  him,  for  he 
*'  dwelleth  with  you,  and  shall  be  in  you."*  Hence  we 
learn,  that  the  Holy  Spirit  dwelt  with  the  apostles  be- 
fore the  day  of  Pentecost,  and  yet  he  was  not  given  to 
them  as  "  a  Comforter,  to  abide  with  them  for  ever.'* 
As  *'  the  Spirit  of  life,"  of  illumination,  and  conviction, 
as  drawing  them  to  believe  in  Christ  and  love  him;  and 
in  no  small  measure,  enabling  them  to  work  miracles, 
he  dwelt  with  them;  but  not  as  their  abiding  Comforter, 
their  animating  Counsellor,  and  Advocate.  Love  is  the 
fruit  of  the  Spirit;  yet  love  of  Christ,  and  its  effects  in 
influencing  them  to  keep  his  commandments,  must  pre- 
cede their  receiving  him  as  a  Comforter.  The  Spirit, 
as  enabling  them  to  work  miracles,  did  not  **  abide 
"  with  them  for  ever;  but  only  till  death: f  but  the 
Comforter  would  be  *'  in  them  a  fountain  of  water 
'"•  springing  up  into  everlasting  life. "J  Hence  it  may 
be  inferred,  that  the  preventing  grace  of  the  Holy  Spirit, 
as  convincing  men  of  sin;  in  softening,  humbling,  and 
changing  the  heart;  in  disposing  and  enabling  them 
to  repent  and  believe  in  Christ;  to  "  love  him  and 
"  keep  his  commandments,"  prepares  the  way  for  his 
further  influences,  as  an  unfailing  Source  of  consolatiori, 
the  Earnest,  the  Seal,  and  the  First  fruits  of  the  eternal 
inheritance,  the  Spirit  of  adoption,  witnessing  Vvith  their 

•  John  xiv.  15 — 17         f  1  '^or.  -^^iii.  3.     •!   Comn.  John  jv.  14.  vvltli  v;!.  37. 


38  UEMARKS 

spirits,  that  they  are  the  children  and  heirs  of  God;* 
that  in  order  to  obtain  this  inestimable  blessing,  they 
must  shew  their  love  to  Christ  by  keeping  his  com- 
mandments;!  that  by  any  evil  tempers  or  misconduct, 
even  they  who  are  thus  sealed,  "  grieve  the  Holy  Spirit," 
and  interrupt  his  consolations;  till  like  David  in  deep 
repentance,  they  earnestly  pray,  "  Cast  me  not  away 
"  from  thy  presence,  take  not  thy  Holy  Spirit  from  me; 
*'  restore  unto  me  the  joy  of  thy  salvation,  and  uphold 
"  me  with  thy  free  Spirit.J" 

P.  XXV.  last  line.     *  The  Spirit  was  never  commu- 

*  nicated  to  those  who  refused  to  believe.'  Professed 
faith  in  Christ  generally  preceded  the  communication 
of  miraculous  powers;  yet  many  who  received  these, 
though  they  did  not  '  refuse  to  believe;'  yet  did  '  not 
'  believe  to  the  saving  of  the  soul;'  having  only  a  dead 
and  temporary  faith;  "  not  that  which  worketh  by  love." 
I  say  generally,  for  the  case  of  Cornelius  and  his  friends 
was  an  exception  to  this  rule.§ 

P.  xxvi.  1.  7.  '•Might  become,  &c.'l[  This  no  Cal- 
vinist  denies:  but  what  is  such  a  faith,  but  the  dead  faith 
described  by  St.  James,  of  which  even  the  devils  are 
capable?  If  then  the  devils  can  thus  believe,  the  most 
impious  and  wacked  of  the  human  race  are  capable  of 
doing  the  same.  We  only  maintain,  that  living,  saving 
"  faith,  which  worketh  by  love,"  and  "  overcometh  the 
"  world,"  and  '  may  be  as  evidently  known,'  by  good 
works,   '  as  a  tree  is  discerned  by  its  fruit,'  cannot  be 

'    Rom.  iii,  15—17.  tiul.  iv.  6.         f  Jolm  xiv.  22—25.  t  Ps.  li.  11,  12. 

§  Sep  tl»e  triinslaled  quotation  from  ISp.  Hull  in  the  precedinjj  rcmaik. 
^[  *  Mig-ht  become,  without  any  supernatural    aid,    believers  in   the  divine 
'  mission  ol'Chri.st:  yet  it  is  muteriul  to  observe,  that  this  belief  was  not  al- 

*  v/ays  followed  by  steady  perseverance,   or  even  accom])anied  byjustsenti- 

*  ments  and  ric^bt  principle.s,  while  tlie  belief  itself  remained.  *  'ur  Saviour,  in 
■  his  parables  of  tb"  sower,  already  referred  tOj  speaks  of  those,  •'  wiio  ibr  a 
■•■  ul>ile  beleve,  and  in  time  of  tcmjitation  fiUl  away." 


ON    THE    FIRST    CHAPTER.  39 

exercised  by  fallen  man,  without  a  supernatural  influ- 
ence. Concerning  any  other  faith,  we  have  no  contro- 
versy with  any  man.  They,  who  for  a  while  believed, 
and  "  in  time  of  temptation  fell  away,'*  "  had  no  root 
"  in  themselves."  They  were  never  *'  rooted  and 
"  grounded  in  lovci"  they  never  shewed,  "  the  work 
"  of  faith  and  labour  of  love,  and  patience  of  hope  in 
"  our  Lord  Jesus  Christ."* 

P.  xxvii.  1.  5.  '  The  truth  is,  &c.'t  If  the  con- 
verts were  so  *  persuaded  that  Jesus  was  the  Messiah,' 
as  to  believe  in  him  with  a  true  and  living  faith;  they 
immediately  became  '  faithful  disciples  of  Christ;' 
though  they  had  still  much  to  leani.  They  had  entered 
his  school  in  order  to  further  proficiency.  Ligredere  iit 
projicias.  "  Go  make  disciples"  (Nus^«Tsyo-aT£)  "  of  all 
*'  nations,  baptizing  them  in  the  name  of  the  Father,  and 
"  of  the  Son,  and  of  the  Holy  Ghost.  Teaching" 
(A/Jka-MVTis:)  "  them  to  observe  all  things  whatsoever  I 
"  have  commanded  you.|"  They  must  first  bring  men 
to  become  Christians  by  general  instruction,  and  then 
teach  them  more  particularly  what  Christianity  required 
of  them.  But  a  dead  faith  could  only  make  hypocrites, 
not  disciples;  neither  would  it  prepare  the  mind  or  heart 
for  subsequent  instruction. 

P.  xxvii.  1.  13.     *  The  change^  &c.'§    If  men,  called 

*  Mark  iv.  16,  17.  Eph.  iii.  17.  1  Tlies.  i.  3. 

I  '  Tiie  truth  is,  that  after  tiie  converts  were  persuaded  that  Jesus  was  the 

•  Messiali,  many  errors  ivere  to  be  renounced,  many  sins  were  to  be  abandon- 

*  ed,  many  lusls  were  to  be  mortiSed,  many  impurities  were  to  be  corrected, 
'  m:  n\  duties  were  to  be  performed,  many  virtues  were  to  be  cultivated,  be- 
'  fore  tliey  could  hava  any  claim  to  the  chc^acter  of  faithful  disciples  of 
'  Christ.' 

+  Matt,  x^viii.  19,  20. 

§  '  The  change  in  the  minds,  and  hearts,  and  conduct,  of  those  who  recei- 

*  ved  the  Gospel  as  "  the  power  of  God  unto  salvation,''  was  so  great,  that 
'  in  the  strong  figurative  language  of  scripture,  true  belevers,  who,  having 

•  been  brought  up  in  the  vices  and  follies  of  heathenism,  had  embraced  Chris- 


40  REMARKS 

Christians  and  baptized  in  infancy,  live  as  heathens,  in 
ungodhness  and  unrighteousness;  yet  at  length  repent, 
believe,  and  obey  the  gospel;  if  "  the  grace  of  God, 
"  which  bringeth  salvation,  teach  them,  that,  denying 
"  ungodliness  and  worldly  lusts,  they  should  live  sober- 
"  ly,  righteously  and  godly  in  this  present  world:"* 
is  not  the  strong  language  of  scripture  equally  applica- 
ble to  them  also?     '  Those  who  call  themselves  Chris- 

*  tians,  merely  because  they   happen    to   be  born  in  a 

*  Christian  country,  but  attend  neither  to  the  doctrines 

*  nor  to  the  duties  of  the  gospel;  seem  to  differ  but  little 

*  with  respect  to  the  point  under  consideration,  from 
'those  to  whom  the  gospel   was  first  preached.     The 

*  process  in  both  is  nearly  the  same.'f  And  surely  the 
Jews,  who  before  had  "  with  wicked  hands  crucified  the 
"  Lord  of  glory;"  and  Saul  the  blasphemer  and  perse- 
cutor;  when  they  became  humble,  zealous,  loving,  holy 
believers,  were  as  much  "  new  creatures,"  as  any  Gen- 
tile convert  could  be.  "  If  ajiy  ma?i  be  in  Christ  he  is 
"  a  new  creature. "| 

P,  xxviii.  1.  5.  '  Let  it  not^  &c.'§  Calvinists  in 
general,  so  far  from  thinking  thus,  do  not  so  much  as 
allow  that  the  business  is  effectually  begun,  unless  some- 

'  tianity  at  a  mature  age,  were  said  to  "  walk  in  newness  cf  life,"  '  to  become 
"  new  creatures;"  '  to  "putofftiie  old  man  with  his  deeds,  and  to  put  on 
'•  the  new  man  after  the  image  of  him  that  created  him:"  '  to  •'  put  off,  con- 
'*  ctrning-  the  former  conversation,  the  old  man,  which  is  corrupt  according 
"  to  the  deceitful  lusts,  and  to  put  on  the  new  man,  which  after  God  is  crca- 
"  ted  in  righteousness  and  true  holiness." 

•  Tit.  ii.  11,  12.  t  Refut.  59.  t  Cor.  v.  17- 

§  '  Let  it  not  then  be  supposed  that  the  business  of  religion  was  complct- 

'  ed,  that  eternal  happiness  was  secured,  the  instant  the  understanding  be- 

'  came  convinced  that  Christ  was  "  a  Teacher  come  from  God,"  *'  that  Prophet 

"  that  should  come  into  the  world."  '  Not  only  much  remained  to  be  done» 

*  but  that  which   infinitely  exceeded  the  nptural  powers  of  men,  weakened 

*  and  corrupted  as  they  were  by  the  fall  of  Adam,  and  by  long  and  inveterate 
'  Iiahits  of  vice  and  wickedness.' 


ON    THE    FIRST    CHAPTER.  41 

thing  father  than  is  here  stated,  be  done.  No  informa- 
tion in  the  understanding,  however  correct  and  full;  no 
conviction  in  the  conscience,  however  strong,  if  not  at- 
tended, or  followed,  by  "  faith  which  worketh  by  love," 
is  so  much  as  a  beginning  of  that  "  good  work,  which 
"  he  who  hath  begun,  will  perform  until  the  day  of 
*'  Christ."*  "  With  the  heart  man  believeth  unto  right- 
"cousness."t  The  truth  must  be  re-mi^er/,  as  well  as 
assented  to;  received  as  good,  as  well  as  acknowledged 
to  be  true;  received  with  the  full  consent  of  the  will, 
and  the  desire  and  choice  of  the  heart.  Even  v/hen  this 
is  the  case,  *  the  business  of  religion  is  not  completed,' 
though  it  is  effectually  begun.  We  do  indeed  maintain, 
that  he  who  thus  believes  in  Christ,  "  hath  everbsting 
"  life,  and  shall  not  come  into  condemnation;  but  is 
"  passed  from  death  unto  life."|  We,  however,  de- 
cidedly hold,  that  in  order  to  obtain,  and  hal^itually  pos- 
sess an  inward  assurance  of  being  in  this  happy  state;  to 
evidence  the  sincerity  of  our  faith  and  love;  to  grow 
more  and  more  meet  for  heaven;  to  enjoy  the  delightful 
earnests  of  our  inheritance;  to  glorify  God;  to  "adorn 
"  the  doctrine  of  God  our  Saviour  in  all  things,"  and 
to  do  "  good  to  all  men,"  as  we  have  opportunity:  '  not 
*  only  much  remaineth  to  be  done,  but  that  which  infi- 
'  nitely  exceeds  the  natural  powers'  of  fallen  man.  And 
here  we  are  happy  to  find,  that  his  Lordship  coincides 
with  us  in  sentiment.  We  would  therefore  continually 
exhort  those  who  have  believed,  "  Givins;  all  dilia:ence, 
"  to  add  to  their  faith,  virtue;  and  to  virtue,  knowledge; 
"  and  to  knowledge,  temperance;  and  to  temperance, 
"  patience;  and  to  patience,  godliness;  and  to  godliness, 
"  brotherly  kindness;  and  to  brotherly  kindness,  char- 

•  Pliil.  i.  6.         f  Rom.  X.  10.         if  John  v.  21 
VOL.    I.  G 


412  REMARKS 

"  ity."*  We  would  say  to  them,  *'  Whereunto  ye  have 
*'  attained,  walk  by  the  same  rule:"  we  would  urge 
them  to  "  press  forward;"  "  to  abound  more  and  more: " 
"to  be  stedfast;  unmoveable,  always  abounding  in  the 
"  work  of  the  Lord;  forasmuch  as  we  know,  that  our  la- 
"  bour  is  not  in  vain  in  the  Lord.'^f 

P.  xxviii.  1.  15.  '  As  many^  &c.'J  The  word  ren- 
dered power, ^  is  not  iw-xfAN,  but  i^ao-i^v.^ — 1.  Licen- 
tia.  2.  Aiictoritas.  3.  Potestas^jus.  4.  Maghtratus^ 
facultas^  ah  il'.^'ri  licet  ( HedericJ — Licentia^  licence^  per- 
?nis^wn.  f ylinsworth.  J  Though  frequently  rendered 
power,  in  the  New  Testament,  it  far  more  frequenth 
signifies  authority;  as,  if  needful,  might  easily  be  shown. 
Many  have  explained  the  word,  in  the  text  under  con- 
sideration, to  mCcLU  privilege;  hut  jus,  or,  right,  (for  a 
gift,  confers  aright  to  the  thing  given,  however  freely,) 
seems  to  be  its  proper  import.  It  cannot,  however,  I 
think,  with  deference  to  more  competent  judges,  sig- 
nify a  physical  power,  enabling  the  man  to  perform  some 
action,  of  which  he  before  was  incapable:  (for  by  what 
act  of  their  own,  subsequent  to  believing,  do  men  become 
the  sons  of  God?)  but  a  right  to  the  adoption,  which 
may  be  pleaded  at  the  throne  of  grace.  "  Ye  are  all 
"  the  children  of  God  by  faith  in  Jesus  Christ,"  and 
not  by  any  subsequent  act  or  course  of  action.  '*  And 
"  because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of 
"  his  Son  into  your  hearts,  crying  Abba,  Father."|| 
'  Wherefore  thev,  which  be  endued  with  so  excellent  a 
'  benefit  of  God,  be  called  according  to  God's  purpose, 

•    2  IVt.  i.  5—10.       t  1  Cor.  XV.  58.   I'liil.  iii.   14—16.  1  Th.;s.  iv.  1,  2. 

i  '  As  many  as  received  him,  to  tlienri  gave  lie  power  to  become  "  tlie  sons 
"  ofr.od,  even  to  them  tliat  believe  on  his  name:"  '  bare  bel'ef  therefore  i  i 
'  elitist  did  not  make  them  "  the  sons  ofCiod,"— '  tliis  was  to  be  the  cf- 
"  (i  ct  of  power  from  on  liigh"  '  given  subsequent  to  belief.' 

^  John  i.  12.  If  Matt,  xxviii.  18,  Uom.  xiii.  1.  I  Cor  ;x.  4.  6.  12.  18.  xi 
10.    Kph.  i.  21  fJr-  II  r;al.  iii.  2f..  iv.  6 


ON    THE    riRST   CHAPTER.  43 

^  by  his  Spirit  working  in   due  season;  they   through 

*  grace  obey  the  calling;  they  be  justified  freely;  they 

*  be  made  the  sons  of  God  by  adoption;  they  be  made 

*  hke  the  image  of  his  only  begotten  Son  Jesus  Christ; 

*  they  walk  religiously  in  good  works.'*  The  order  and 
arrangement,  in  this  passage,  of  the  several  particulars, 
require  peculiar  notice. 

The  text  under  consideration  gives  us,  likewise,  the 
right  view  of  saving  faith.  They  who  believe  in  Christ, 
"  receive  him  as  their  Prophet,  Priest  and  King,"  they 
thus  become  partakers  of  Christ, |  "  Of  him  are  they  in 
"  Christ  Jesus,  who  of  God  is  made  unto  them,  Wis- 
"  dom,  Righteousness,  Sanctification,  and  Redemp- 
*'  tion."J  For  "  This  is  the  record  that  God  hath  given 
"  unto  us  eternal  life,  and  this  life  is  in  his  Son:  he  that 
"  hath  the  Son  hath  life;  and  he  that  hath  not  the  Son  of 
"  God,  hath  not  life."§  They  become  "  all  one  in 
Christ  Jesus,"  and  so  "  the  children  of  God."l[ 

P.  xxix.  1.  13.  "  Repent,  &:c."|t  The  apostle's 
exhortation  intimates  nothing  like  the  lines  which  fol- 
low, not  as  a  comment,  but  as  if  spoken  by  Peter,  and 
which  are  an  evident  addition  to  the  word  of  God.  The 
persons  addressed  were  not  called  believers;  but  they 
were  exhorted  "  to  repent  and  be  baptized,"  (as  pro- 
fessing faith  in  Christ,)  "  for  the  remission  of  sins,  and 
"  thus  receive  the  gift  of  the  Holy  Ghost."  Did  they 
at  all  believe  in  Christ,  before  they  repented  of  having 

»  Art  xvii         t  H^'^- ''"'■  14.  t   IC.H-.i.  30.  ^   1  Jolin  v.  11,  12. 

H  Gal.  iii.  26—28.  |l  Acts  ii.  .38. 

II  "  Repent,  ;;  iJ  he  baptized  every  one  of  you  in  tlie  name  of  Jesas  Oirisl, 
*'  for  the  i-emissioii  of  sins,  ami  ye  sh.ill  receive  the  gift  of  the  Holy  (ihost,'' 
'  without  which,  your  present  belief  cannot  be  improved  into  that    true  and 

*  lively  faith  wliicii  is  essential  to  salvation.  The  rite  of  uuptisjn  was.  or 
'  dained  by  Christ  himself;  and  its  twofold  office  is  here  described  by  Iii'* 
'  .spijstle,  namely,  thut  it  washes  away  tli6  guilt  of  former  sins,  and  impart-. 

tiie  ii'  Iv  ''host  to  those  who  sVali  prcvio'Lsly  h.ive  repcniedand  believed.' 


44  REMARKS 

crucified  him?  And  would  baptism    of  itself  improve 
such  an  impenitent  faith  into  that  *  true  and  lively  faith 
which  is  essential  to  salvation;'*  Does   baptism  itself 
wash  away   the    guilt   of  sins?  Is  this  "  the  Fountain 
"  opened  for  sin  and  for  uncleanness?"!  Ananias  indeed 
said  to  Saul,  "  Arise  and  be  baptized,   and  wash  away 
"  thy  sins,  calling  on  the  name  of  the  Lord:"J  but  surely 
his  sins  were  washed  away,  not  in  the  baptismal  water, 
but  by  the  blood  of  Christ  the  Lord,  through  faith  in  his 
name,  which  he  professed  in  baptism,  and  in  answer  to 
his  prayer.  "  The  blood  of  Jesus  Christ  cleanseth  us  from 
"  all  sin."§     "  Unto  him  that  loved  us,  and  washed  us 
"  from  our  sins  in  his  own  blood. "1[     "  These — have 
"  washed  their  robes,  and  made  them  white  in  the  blood 
"  of  the  Lamb. "II     To  ascribe  that  to  the  opus  opera- 
turn  of  baptism,  which  is  so  expressly  in  scripture  ascri- 
bed to  the  blood  of  Christ,  is  in  fact  to   return  to  the 
ceremonies  of  the  Mosaick  law,  "  which  stood  only  in 
"  meats  and  drinks,  and  divers  baptisms:"     [^uTTTia-fAotr.) 
whereas  "  the  blood  of  Christ,  who  through  the  eternal 
*'  Spirit  offered  himself  without  spot  to  God,  purges  the 
*'  conscience  from    dead    works   to    serve   the    living 
"  God."**     Baptism,  as  '  the  outward  and  visible  sign 
'  of  an  inward  and  spiritual  grace,'  namely  '  a  death  unto 
'  sin,  and  a  new  birth  unto  righteousness,' ff  may  with 
some  propriety  be  called   *'  the  laver  of  regeneration:"  . 
but  it  can  in  no  sense  be   '  the  laver  of  atonement,'  in 
which  wc  may  '  wash  away  the  guilt  of  sin.'     "  This  is 
"  he  that  came  by  water  and  blood;  not  by  water  only, 
"  but  by  water  and  blood:"JJ  but  of  "  the  blood,"  and 
fiiith  in  the  blood  of  Christ,  the  Lord's   supper  is  the 
outward  '  and  visible  sign.'     '  Baptism — is   a    sign  of 

•  Remarks  on  p.  22.  Kefiit.  \  Zccli.  xiii.  1.  i^.Aclsxxii  16. 

f;  Rom.  7c.  9— 14  «r  1  •^ol'f>  '•  "•  ||  ^<ev.  i.  5.  vii.  14.  *'  Heb. 

ji.lO— 14.  ft   C/«.   Caiedunii.  H   1  John  v.  6. 


ON    THE    FIRST    CHAPTER.  45 

*  regeneration,  or  new  birth,  whereby,  as  by  an  instru- 

*  lT^^tnt,  they  that  receive  baptism  rightly,  are  grafted 

*  into  the  church:  the  promises  of  the  forgiveness  of  sins, 
'  and  of  our  adoption  to  be  the  sons  of  God,  are  visibly 

*  signed  and  sealed.'*  Whether  baptism  imparts  the 
Holy  Ghost  or  not,  will  be  considered  in  the  remarks 
on  the  next  chapter. 

P.  xxix.  1.  24.  '  It  had  been  foretold^  &c.t  John 
Baptist  said,  "  I  indeed  baptize  you  with  water  unto 
*'  repentance:  but  he  that  cometh  after  me — shall  bap- 
"  tizeyou  with  the  Holy  Ghost  and  with  fire. "J  The 
baptism  with  water  is  here  expressly  distinguished  from 
the  baptism  "  with  the  Holy  Ghost  and  with  fire:"  and, 
however  the  water  of  baptism  may  convey  the  super- 
natural '  assistance  of  the  Holy  Spirit,'  it  cannot  surely 
be  "  baptizing  with  fire,"  The  words  certainly  imply 
something;,  which  Christ  could  or  would  do;  but  which 
John  could  not.  "  John  truly  baptized  with  water,  but 
"  ye  shall  be  baptized  with  the  Holy  Ghost  not  many 
"  days  hence. "«^S  The  promise  was  here  made  by  our 
Lord  to  the  apostles,  a  promise,  that  they  themselves 
should  be  "  baptized  with  the  Holy  Ghost;"  not  that 
they  should  baptize  others  with  the  Holy  Ghost,  which 
they  were  no  more  able  to  do,  than  John  Baptist  had 
been;  however  Christ  might  accompany  the  bap- 
tism with  water,  as  administered  by  them,  with  the  bap- 
tism of  the  Holy  Ghost.  The  outward  sign  man  may 
impart;  but  God  alone  can  give  the  thing  signified.  It 
is  never  said  that  the  apostles,  or  that  any  man  except 

•  Art.  xxvii. 

•j-  It  had  been  foretold  by  John  the  Baptist,  that  Clirist' sliould  baptize 
'  with  the  Ffoly  Ghost,  meanint^  that  the  baptism  instituted  by  Clirist,  and 
'  administered  by  his  apostles  and  their  successors,  should  convey  tlit  supcr- 
'  natural  assistance  of  the  Spirit  of  God.'  ' 

t  Matt.  iii.  11.  Mark  i.  8.  §  Act-i.  I.  5. 


46  REMARKS 

Jtsus  Christ  "  baptized  with  the  Holy  Ghost;"  though 
the  laying  on  of  the  apostles'  hands  with  prayer,  was 
the  general  sign  of  the  Lord's  conferring  the  miracu- 
lous gifts  of  the  Holy  Spirit  on  those  who  had  been 
baptized. — I  say  general;  because  the  Holy  Spirit  was 
thus  poured  out  on  Cornelius  and  his  friends,  before  bap- 
tism, and  without  the  laying  on  of  the  apostles'  hands.* 
No  doubt,  in  one  sense  Christ  baptizes  all  his  true  dis- 
ciples with  the  Holy  Ghost:  "  By  one  Spirit  we  are  all 
"  baptized  into  one  body."t  It  was  of  this  baptism, 
that  John  said  to  our  Lord,  "  I  have  need  to  be  baptized 
"  of  thee. "I  John  did  not  need  to  be  baptized  "  with 
"  water,"  by  the  apostles  or  ministers  of  Christ;  nor 
even  by  the  Saviour  himself.  He  lived  and  died  before 
baptism,  "in  the  name  of  the  Father,  and  of  the  Son, 
"  and  of  the  Holy  Ghost,"  was  instituted:  but,  as  born 
in  sin,  he  needed  to  be  "  washed  and  sanctified,  and  jus- 
"  tified,  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
*'  of  our  God;"^  as  our  Lord  said  unio  Peter,  *'  If  I 
"  wash  thee  not,  thou  hast  no  part  in  me. "IT  The  ap- 
plication, however,  of  John  Baptist's  words  by  our  Lord, 
when  about  to  ascend  into  heaven,  to  his  apostles  and 
disciples,  is  restricted  by  the  words  "  not  many  days 
"  hence,"  to  the  pouring  out  of  the  Holy  Spirit  upon 
them  on  the  day  of  Pentecost:  ||  not  merely  by  enduing 
them  more  abundantly  than  before,  with  miraculous 
powers,  and  conferring  on  them  the  gift  of  tongues;  but 
by  purifying  their  minds  and  hearts  from  all  ambitious 
and  secular  thoughts  and  desires;  and  by  elevating  their 
desires  and  affections  to  every  thing  holy,  subUme  and 
divine;  as  by  Jire,  which  changes  into  its  own  nature 
wiiatever  is  capable  of  that  change,  and  consumes  w  hat- 
cver  is  not  capable  of  it. 

•   Acl.sx.4'1 — 18.  t   1  Cor.  xii.  13.  +   .M;.tt.    ii.  Ik  %  1  Cor. 

\':.  11.  I  J->liiix;ii.  8.  II  .Vcls  ■;.  2—4. 


ON    THE    FIRST    CHAPTER.  47 

P.  XXX.  1.  3.  *  This  cofnmunicat'ion,  &c.'*  Whence 
then  come  the  '  holy  desires,  the  good  counsels,  and 
'  the  just  works'  of  those  who  repent  and  believe  before 
they  are  baptized?  Admitting  in  this  place,  that  bap- 
tism is  regeneration,  or,  that  regeneration  uniformly  ac- 
companies baptism  when  rightly  administered:  yet,  as 
according  to  his  Lordship's  subsequent  statement,  the 
grace  of  baptism  may  be  lost  by  sin;  such  professed 
christians  as  have  lost  it,  perhaps  at  an  early  period  in 
life,  do  not  '  possess  the  ijivaluable  blessing  of  prevent- 
'  ing  grace:'  and  if  it  be  not  restored  in  some  other  way, 
subsequent  to  baptism,  they  must  for  ever  remain  desti- 
tute of  it. 

P.  XXX.  1.  11.     'It  (the  Holy   Spirit)  tells  us  what 

*  we  ought  to  do,  not  with  the  erroneous  judgment  of 

*  man,  but  with  the  infalliable  truth  of  God.'  Either 
the  holy  scriptures  tells  us  the  same;  and  so  according 
to  this  there  is  no  distinction  between  the  word  of  truth 
and  the  Spirit  of  truth:  or  some  suggestion,  whisper,  or 
impression,  distinguishable  from  the  operations  of  our 
own  minds,  seems  implied  in  the  words;  and  indeed 
more  strongly,  than  in  most  things  found  in  the  writings 
of  Calvinists,  who  are,  without  distinction,  condemned 
as  Enthusiasts.  The  word  of  God  sufficiently  '  tells  us 
'  what  we  ought  to  do:'  and  if  the  Holy  Spirit  do 
nothing  more  than  this,  we  are  no  nearer  salvation,  than 
before;  unless  it  be  more  difficult  to  tell  men  their  duty, 
than  to  induce  and  enable  them  to  perform  it;  but  this 
is  contrary  to  universal  observation  and  experience. 

P.  XXX.  1.  13.     '  Nay  more,  it  affords  us  actual  sup- 

*  '  This  communication  being  made  at  baptism,  at  the  time  of  admission 
'  into  the  g-cspel  covenant,  every  Christian  must  possess  the  invaluable  bles- 
'  sing  of  preventing  grace,  which,  vvithoHt  extinguishing  the  evil  propensi- 
'  t'es  of  our  nature,  inspires  holy  desires,  suggests  good  counsels,  and  ex- 
'  cites  to  just  works.' 


48  REMARKS 

'  port  in  the  discharge  of  our  duty,  by  strengthening  our 
'  feeble  nature,  and   invigorating  our  virtuous  resolu- 

*  tions.'     This  indeed  is  something  more  than  '  telling 

*  us  what  we  ought  to  do:'  but  the  grand  desideratum^ 
a  willing  mind,  is  not  provided  for.  Unless  it  be  true, 
in  fact,  that  all  baptized  persons  are  inspired  with  holy 
desires,  inclinations  and  counsels,  and  an  efficacious  ex- 
citement to  good  works;  the  whole  must  come  far  short 
of  what  our  case  requires,  as  far  as  baptism  is  con- 
cerned. 

Note  from  Barrow,  '  To  all  persons,  &c.'*  If  this 
were  indeed  the  case,  surely,  we  should  witness  more  of 
the  happy  effects  in  children,  and  young  persons, 
brought  up  under  religious  instructions.  But  what  im- 
partial observer  does  not  know,  that  baptized  children, 
from  the  first  dawn  of  reason,  are  as  self-willed,  way- 
ward, passionate,  rebellious  against  authority,  as  envi- 
ous, contentious,  prone  to  deceit,  and  unteachable  in 
respect  of  what  is  truly  good,  as  other  children  are? 

r.  XXX.  1.  18.     '  If  we  make,  &.c. 'f     '  Being  by  na- 

*  ture  born  in  sin,  and  children  of  wrath,  we  are  hereby 
'  made  the  children  of  grace. 'J  According  to  this, 
either  '  the  outward  and  visible  sign,'  in  baptism,  or 
'  the  inward   and  spiritual  grace,'  or  both   combined, 

♦  "  To  all  persons  by  the  Holy  .mystery  of  baptism  lUily  initiuted  to 
"  Christianity,  or  admitted  into  the  conp.iT.unlon  of  Christ's  body,  the  grace  of 
"  God's  Holy  Spirit  certainly  is  bestowed,  eJiabling  them  to  perform  the  con. 
"  ditions  of  piety  and  virtue  then  undertaken  by  them;  enlightening-  their 
"  minds,  rectifying  their  wills,  purifying  tlieir  affections,  directing  and  as. 
*' sisting  them  in  their  practice;  the  which  holy  gift  (if  not  abused,  ill- 
"  treated,  driven  away,  or  quenched  by  tiiclr  ill  behaviour)  will  pcri;ctually 
"  be  continued,  improved,  and  increased  to  tliem." 

"1"  '  If  we  make  a  right  use  of  baptismal  grace,  it  is  encreascd;  and  by  re- 
'  peated  additions,  inconsequence  of  right  use,  it  carries  forward  the  hu- 
'  man  soul  from  one  degree  of  religious  proficiency  to  another,  till  it  quali- 
'  fies  us  to  be  "  heirs  of  God,"  "  and  joint  heirs  with  Christ." 

if  Catechism 


ON    THE    FIRST    CHAPTER.  49 

makes  the  baptized  person  a  child  of  grace:  and  if  bap- 
tism is  regeneration,  or  uniformly  attended  by  it;  then 
all  who  are  rightly  baptised,  become  at  the  time  *  chil- 
'•  dren  of  grace,'  that  is,  children  of  God.  Yet  the  pas- 
sage under  consideration,  states  men's  being  qualified 
to  be,  "  heirs  of  God,  and  joint  heirs  of  Christ,'*  (for  so 
all  the  children  of  God  are,)  as  a  distant  thing,  distinct 
both  from  the  outward  sign,  and  the  inward  grace  of 
baptism,  and  the  result  of  '  making  a  right  use  of  bap. 
*  tismal  grace.'  No  doubt  it  is  our  bounden  duty,  to 
make  a  right  use  of  every  '  means  of  grace,'  and  of 
every  inward  good  desire,  counsel  or  suggestion:  and 
except  we  do  this,  we  are  not  authorized  to  expect 
the  blessings  of  adoption,  and  the  spirit  of  adoption; 
but  if  we  depend  on  our  own  strength  and  resolu- 
tions, and  '  trust  in  our  own  hearts;'*  instead  of 
"  trusting  in  the  Lord  with  all  our  hearts;"  our  con- 
fidence will  surely  be  put  to  shame,  as  Peter's  was. 
Baptismal  grace  will  be  more  fully  considered,  in  the 
remarks  on  the  next  chapter;  but  it  may  here  be  noted; 
that,  whatever  it  be,  it  must  either  be  made  a  proper  use 
of  from  the  first  dawn  of  reason,  or  it  will  speedily  be 
lost;  and  in  how  few  instances,  the  former  is  the  case, 
needs  not  to  be  repeated.  "  Even  a  child  may  be 
"  known  by  his  doing,  whether  his  work  be  pure,  and 
"  whether  it  be  right,  "f 

P.  xxxii.  1,  7.  '  It  rests  with  ourselves,  v/hether  we 
'  will  obey  its  suggestions,'  that  is,  those  of  the  Holv 
Spirit.  No  man  obeys  the  suggestions  of  the  Spirit, 
against  his  will;  and  certainly  they  may  be  withstood  or 
quenched:  but  a  question  here  comes  in  our  w-ay,  How 
is  it  that  all  men  do  not  finally  and  fatally  resist  the  Holy 
Spirit;   seeing  all  arc  by  nature  alike  depraved?  To  this 

*  Prov.  Ywi;!.  '75.  \  Pruv.  xt    II 

VOL,     r.  II 


50  REMARKS 

question,  the  apostle  suggests  an  answer,  when  he  says, 
We  '*  were  by  nature  the  children  of  wrath  even  as^ 
"  others;  but  God,  who  is  rich  in  mercy,  for  his  great 
**  love  wherewith  he  loved  us;  even  when  we  were  dead 
"  in  sin,  hath  quickened  us  together  with  Christ:  by 
"  grace  are  ye  saved:"*  and  with  this  the  liturgy  and 
articles  of  our  church  coincide.  '  As  by  thy  special 
'  grace  preventing  us,  thou  dost  put  into  our  hearts 
'  good  desires:  so  by  thy  continual  help  we  may  bring 
'  the  same  to  good  effect. 'f  .'  Wherefore  they  which 
'  be  endued  v/ith  so  excellent  a  benefit  of  God,  be  called 
'  according  to  God's  purpose,  by  his  Spirit  working  in 
'  due  season;  they  through  grace  obey  the  calling.'^ 
The  language  however  of  the  passage  under  considera- 
tion, implies  that  the  influence  of  the  Holy  Spirit  which 
is  spoken  of,  is  merely  a  suggestion  to  the  mind,  re- 
minding, or  informing  us  of  something  forgotten  or  un- 
known, without  any  direct  efficacious  operation  on  the 
will  and  affections :  and  a  quotation  from  Dr.  Jortln^ 
which  follows,  confirms  the  same  opinion:  but  this  is 
widely  different  from  "  God's  working  in  us  to  will  and 
"  to  do:"^  and  putting  into  our  hearts  good  desires;  as 
it  will  ere  long  be  more  fully  shown. 

P.  xxxii.  1.  9.  *  Even  St.  Paul  allowed  the  possi- 
'  bility  of  his  having  received  the  grace  of  God  in  vain.' 
That  there  is  a  sense,  in  which  men  may  "  receive  the 
"  grace  of  God  in  vain"  cannot  be  denied:  but  in  the 
passage  referred  to,^  it  is  evident,  that  the  apostle  is  not 
speaking  concerning  the  grace  of  God  given  to  him. 
being  in  vain,  as  to  his  own  salvation;  but  as  to  the  la- 
bours, and  self  denials,  and  success  of  his  ministry: 
"  I  laboured  more  abundantly  than  they  all;  yet  not  I, 
"but  the  grace  of  God  which  was  with  mc."     When 

•  r.r.li.  ii.  3— 5.  t  Col.  East.  SaiitL.y.         v    Art  wiL         §  Phil.  i'.  I> 

T  1  On:  XV.  10. 


ON    THE    FIRST    CHAPTER.  51 

he  says  in  another  place,  "  We  then,  as  workers  together 
**  with  God,  beseech  you  also,  that  ye  receive  not  the 
*'  grace  of  God  in  vain;*'*  he  certainly  referred  to  the 
amazing  love  of  God  spoken  of  in  the  preceding  chap 
ter;  especially,  in  making  "  Him,  who  knew  no  sin,  to 
**  be  sin  for  us;  that  we  might  be  made  the  righteous- 
*'  ness  of  God  in  him;"  and  in  condescending  to 
"  beseech  us  to  be  reconciled  unto  God."t  He  did  not 
at  all  refer  to  the  grace  of  baptism,  or  even  to  any  inter- 
nallnfluence,  or  suggestions  of  the  Holy  Spirit.  And 
let  it  here  be  noted  that  suggestions  is  no  scriptural  term: 
and  many  even  among  Calvinists,  regard  it  rather  with 
a  suspicious  eye,  as  leaning  towards  enthusiasm;  when 
they  meet  with  it  in  the  writings  of  their  brethren.  For 
certainly,  it  does  not  much  differ  from  impressions, 
zvhispers,  revelations,  ^c» 

P.  xxxii.  1.    21.      '  The  whole   analogy   of  nature 

*  shows,  that  we  are  not  'to  expect  any  benefits,  without 

*  making  use  of  the  appointed  means   for  obtaining  or 

*  enjoying  them.' — This  quotation  from  Bp.  Butler,  is 
entirely  coincident  with  what  has  been  before  stated. $ 
Our  duty,  and  the  way  in  which  every  blessing  is  to  be 
expected,  are  accurately  stated.  But  the  rich  mercy  of 
God,  who  has  often  been  found  "  of  them  who  sought 
*'  him  not,"$  may  '  prevent  us  with  the  blessings  of  his 
'  goodness,'  and  both  far  exceed  what  we  have  a  right 
to  expect,  and  anticipate  our  very  desires.  '  Ahnighty 
'  and  everlasting  God,  who  art  always  more  ready  to 
'  hear  than  we  to  pray,  and  to  give  more  than  either  we 
^  desire  or  deserve."[[ 

P.  xxxii.  1.  24.     '  The  terms,  Scc.'H     Certainly   the 

•  2  Cor.  vi  1.        I  2  Cor.  V.  18— 21.  i  See  remarks  on  p.  xxiv.  ]   '■ 

§  Rom.  X.  20.  II  Col.  12  Sun.  after  Trinity. 

II  '  The  terms  of  scripture  represent  the  Spirit  of  God,  as  an  assi3i'Hi_i.v,  n  ■ 
'  forcing  power,  as  nut  suspending  our  own  powers,  but  euibling  th.-'V.,     i 


52  REMARKS 

Holy  Spirit  neither  '  forces  us,  nor  suspends  our  own 

*  powers:'  but  there  is  an  influence  often  mentioned  in 
the  scripture,  and  in  our  liturgy,  which  is  here  entirely 
overlooked,  viz.  that  o^  ijiclming  the  heart,  and  "  work- 
*'  ing  in  us  to  will."  "  The  Lord  our  God  be  with  us, 
**  as  he  was  with  our  fathers; — that  he  may  incline  our 
"  hearts  unto  him,  to  walk  in  all  his  ways,  and  to  keep  his 
"  commandments.'**  '■'■  Incline  my  heart  unto  thy  tes- 
"  timonies,  and  not  unto  covetousness."  "  Incline  not 
"  my  heart  to  any  evil  thing."t  To  the  same  import 
are  the  promises  of  a  new  heart,  and  the  prayers  ground- 
ed on  them.  J  as  well  as  what  is  spoken  of  the  Lord's 
"preparing  the  heart. "§  'O  Almighty  God,  who 
'  alone  canst  order  the  unruly  wills  and  affections  of  sin- 
'  ful  men:  Grant  unto  thy  people,  that  they  may  love  the 

*  thing  which  thou  commandest,  and  desire  that  which 
'  thou  dost  promise. "{[  '  Stir  up,  we  beseech  thee,  O 
'  Lord,  the  wills  of  thy  faithful  people. '||  *  Cleanse  the 
'  thoughts  of  our  hearts  by  the  inspiration  of  thy  Holy 
'  Spirit.'**  After  each  of  the  commandments  has  been 
read  by  the  minister,  the  people  are  taught  to  pray  '  Lord 
.'  have  mercy  upon  us,  and  incline  our  hearts  to  keep 
'  this  law:'  and  after  the  tenth,  '  Lord  have  mercy  upon 
'  us,  and  write  all  these  thy  laws  in  our  hearts,  wc  bc- 
'  seech  thee.'tf  It  is  thus,  that  "  the  grace  of  God,"  as 
distinct  from  his  word  of  precept,  counsel  and  cn- 
couniging     exhortation,    inwardly     and     cHicaciously 

'  unpavting  strength  and  faculty  for  our  religious  work,  if  wc  will  use  llicui; 
'but  wliether  wc  will  use  them  or  not,  still  depcmliiig  upon  ourselves.' 

♦  1  Kings  viii.  57,  58.  f  Vs.  c\ix.  35  cxli.  4.  \  Vs.  li.  10.  Jcr. 

xxiv.  7.  xxAii.  39,  40.     Ez.  xi.  19.  xxxvi.  26.  §  1  Ciir.  xxix.  18.  Ps.  y 

\7.  Piov.  xvi.  1.  ^  Co).  4  Sund.  afterEaster.  i|  Col.  2.'^  Sun.  after 

Tiin-  **  Col.  communion  service,  &c.     See  also   prayer  for  the   King. 

Morning  and  evening.  '  Keplenish  him  with  the  grace  of  thy  Holy  Spirit 
'  that  lie  mr>y  alway  ipcliue  to  thy  will ' 

+t  .ler.  xxxi.  33-  Hcb.  viii".  10. 


ON    THE     FIRST    CHAPTER,  53 

"  teaches  us,  that,  denying  ungodliness  and  Avorldly 
'*  lusts:  we  should  hve  soberly,  righteously,  and  godly 
*'  in  this  present  world."*  Were  it  possible  to  im- 
plant the  love  of  honesty  in  the  heart  of  a  thief,  and  to 
"  incline  his  heart"  to  obey  the  salutary  laws  of  the  land, 
it  would  produce  an  entire  change  in  his  character  and 
conduct,  without  either  forcing  him,  or  suspending  his 
own  powers;  and  more  effectually  teach  him  to  live 
justly,  than  any  laws^  penalties,  threats,  promises,  per- 
suasions, or  exhortations  could  do.  This  however, 
*'  is  impossible  with  man,  but  with  God  all  things  are 
*'  possible;"!  and  he  has  promised  to  do  it,  and  is  con- 
tinually performing  that  promise.  "Thy  people  shall 
"  be  willing  in  the  day  of  thy  power. "$     '  The  grace 

*  of  God  by  Christ  preventing  us,  that  we  may  have  a 

*  good  will,  and  working  witli  us  when  we  have  that 

*  good  will. '^ 

P.  xxxiii.  1.  9.  '  Toivalk,  &c.'1[  This  is  a  brief 
and  just  statement  of  the  subject;  only  it  may  be  ob- 
served, that  pride,  ambition,  envy,  and  malice,  are  as 
much  seljishness^  as  avarice  or  dishonesty.  '  The  good 
'  motions  of  the  Spirit'  excite  men  to  repentance,  and 
faith  in  Christ,  as  well  as  to  other  acts  of  holy  obe- 
dience. '  An  act'  must  be  voluntary;  else  the  man, 
who  seems  to  act^  is  really  passive;  as  those  unhappy 
persons  are,  whose  limbs  are  involuntarily  moved  in 
some  kinds  of  disease. 

P.  xxxiii.  1.  14.     '  All  the,   ^c*\\      I  suppose    the 

*  Tit.  ii.  11,  12.       .     I  Matt.  xix.  26.  t  Ps.  ex.  J:  §  Art.  x. 

^  '  To  walk  after  the  flesh7is  to  follow  wherever  the  impulses  of  sensuality 
'  and  selfislwiess  lead  ws,  which  is  a  voluntary  act.  To  walk  after  the  Spirit, 
'  is  steadily  and  resolutely  to  obey  good  motions  with!;)  us,  whatever  they 
'  cost  US;  which  is  also  a  voluntary  act. 

II  '  All  the  languag-e  of  this  remarkable  chapter  (Rom.  vlii.")  proceeds  in  tlie 
«  same  strain;  namely,  tliat  after  the  Spirit  of  God  is  given,  it  remains  and 
'  ."ests  with  our?elvea  wlictlier  we  avail  onrsc'ves  of  it  or  not.   Ifve  throneii 


54  REMARKS 

eighth  of  Romans,  and  not  the  seventh  is  intended:  but 
there  is  nothing  in  either  chapter,  stating,  that  '  after  the 
'  Spirit  of  God  is  given,  it  remains  and  rests  with  oiir- 

*  selves,  whether  we  avail  ourselves  of  it  or  no.'  St. 
Paul  is  not  speaking  of  the  Spirit  of  God  being  first 
given  to  sinners;  but  distinguishing  between  those  .who 
"  walked  after  the  Spirit,*'  and  those  who  "  walked 
"  after  the  flesh;"  those  who  had  the  Spirit,  and  those 
who  had  not.  "  Ye  are  not  in  the  flesh  but  in  the  spirit, 
'*  if  so  be  the  Spirit  of  God  dwell  in  you:  now  if  any 
*'  man  have  not  the  Spirit  of  Christ  he  is  none  of  his."* 
If  men  lived  and  walked  after  the  flesh,  it  was  because 
*'  they  had  not  the  Spirit  of  Christ,  and  were  none  of  his." 
"  But  if  through  the  Spirit,"  depending  on  him  to  teach, 
incline  and  enable  them,  and  praying  for  these  blessings, 
*'  they  mortified  the  deeds  of  the  body,"  they  were 
Christ's,  had  his  Spirit  dwelling  in  them,  and  would 
live  by  him. — Certainly  "  mortifying  the  deeds  of  the 
**  body,"  must  be  our  act,  if  done  at  all,  and  so  is  every 
act  of  obedience:  but  then  it  is  done,  *  by  the  special 

*  grace  of  God  putting  into  our  minds  good  desires,  and 
'  by  his  continual  help,'  enabling  us  '  to  bring  them  to 
'  good  effect.'!  For  when  *'  we  work  out  our  own  sal- 
*'  \  ation  witli  fear  and  trembling;  it  is  God  that  work- 
''  cth  in  us  both  to  will  and  to  do  of  his  good  pleasure. "J 
''  Now  the  God  of  peace — make  you  perfect  in  every 
''  good  work  to  do  his  will,  working  in  you  that  which 
''  is  well  pleasing  in  his  sight  through  Jesus  Christ. "§ 

'  The  grace  of  Christ — doth  take  away  the  stony  heart, 

•  the  Spirit  do  mortify  the  deeds  ol'the  flesh,  ye  shall  live.  It  is  throiigli  the 
'  Spirit  that  we  arc  ei.abled  to  mortify  the  deeds  of  the  flesh.  But  still> 
'  whether  we  mortify  them  or  not,  is  our  act,  because  it  is  made  a  sulyect  of 
'  f>rccept  and  exhortation  so  to  do.' 

•  Kom.  viii.  9.  11.  f  Col.  for  F.aster  Sun.  t  I'hil.  ii.  12,  13. 
trcfja-f  ev  d/mw  »«/  to  ^ihuv  kh  to  ivifyav,  "  working  eflecttially  in  u.s,  both  to  will 
''  and  to  work  efii:;ctually."    The  same  verb  is  used  in  both  clauses. 

^  Ueb.  xlii.  20,  21. 


ON    THE    FIRST    CHAPTER.  55 

*  and  giveth  an  heart  of  flesh:  and  although  those,  that 

*  have  no  will  to  do  good  things,  he  maketh  them  to  will; 

*  and  those  that  would  do  evil  things,  he  maketh  them 
'  not  to  will  the  same:  yet  nevertheless,  he  enforceth  not 
'  the  will;  and  therefore  no  man  when  he  sinneth,  can 

*  excuse  himself  as  not  worthy  to  be  blamed,  or  con- 

*  demned,  by  alleging  that  he  sinned  unwillingly,  or  by 
'  compulsion.'* — "  Seeing  ye  have  purified  yoursouls^ 
"  in  obeying  the  truth,  through  the  Spirit,  unto  unfeign- 
"  edlove  of  the  brethren,"!  "  Whcreuntol  also  labour, 
"  striving  according  to  his  working,  which  worketh  in 
*'  me  mightily.''^ 

P.  xxxiii.  1.  24.  '  Health,  &fr.'^  Health  and  strength, 
with  very  many  other  things,  are  gifts  of  God,  or  ta- 
lents committed  to  our  stewardship,  of  which  a  good  or 
a  bad  use  may  be  made.  Depraved  nature  disposes  us 
to  make  a  bad  use  of  them,  to  waste  or  to  burv  them: 
but  special  grace  teaches,  inclines,  and  enables  the  pos- 
sessor to  improve  them  to  the  glory  of  God,  the  benefit 
of  mankind,  and  eventually  to  his  own  abundant  ad- 
vantage. The  strivings  of  the  Spirit,  producing  con- 
victions and  transient  effects,  are  in  some  respects  of  the 
same  nature.  Even  the  gift  of  prophesy  and  miracles 
might  be  improved  or  perverted;  but  "  the  sanctification 
"  of  the  Spirit  unto  obedience,"  or  '  special  grace,'  is 
wholly  of  another  nature;  and  as  far  as  it  is  vouchsafed, 

*  Tenth  Article,  of  the  42  Articles  of  Echv.  VI.  p.  331.  vgl.  ii.  'The 
'  fathers  of  the  English  church;'  a  very  useful  work,  to  which  further  ref. 
erences  will  be  made.' 

t  1  Peter  i.  22.  t  Col.  i.  29.  ^^'^^■ 

§  *  flealth  is  God's  gift;  but  what  use  wc  will  make  of  it,  is  our  choice. 
'  Bodily  strength  is  God's  gift;  but  of  what  advantage  it  shall  be  to  us,  de- 
'  pends  upon  ourselves.    Even  so,  the  higher  gift  of  the  Spirit  remains  a  gift, 

*  the  value  oi"  which  will  be  CTiceedingly  great;  will  be  little;  will  be  none; 
'  will  be  even  an  increase  of  guilt  and  condemnation,   according  as  it  is  ap- 

*  plied  and  obeyed,  or  neglected  and  withstood. 


56  REMARKS 

it  efficaciously  leads  men  to  improve  every  talent,  and 
to  employ  aright  every  other  gift  of  God.  But  what  is 
there  in  fallen  man  which  can  improve,  as  a  talent,  the 
special  grace  of  God?  "  The  flesh  lusteth  against  the 
*'  Spirit:"*  fallen  nature  against  that  which  is  born  of 
the  Spirit.     *  Man  is  of  his  own  nature  inclined  to  evil; 

*  so  that  the  flesh  lusteth  always  contrary  to  the 
Spirit.'t 

P.  xxxiv.  1.  6.     "  Grieve  not  the   Spirit  of  God:" 

*  therefore  he  may  be  grieved;  being  grieved  he  may  be 

*  rejected;  rejected  he  may  be  withdrawn.'  The  apostle 
does  not  say  this.  A  father  may  be  grieved  by  the  mis- 
conduct of  his  son,  yet  he  may  not  disinherit  him:  a 
husband  may  be  grieved  by  the  misconduct  of  his  wife, 
and  yet  not  divorce  her.  David  grieved  the  Holy  Spirit, 
as  much  perhaps  as  this  possibly  could  be  done;  yet 
*'  the  joy  of  God's  salvation  was  restored  to  him." — 
One  question  in  the  controversy  between  the  Calvinists 
and  their  opponents,  is  this:  Whether  the  Spirit  of  life 
and  sanctifieation  be  ever  finally  withdrawn  from  those 
who  are  by  him  "  sealed  unto  the  day  of  redemption:'' 
and  this  question  ought  not  to  be  prejudged.  In  the  re- 
marks  on  the  fourth  chapter,  it  will  be  considered. 

P.  xxxiv.  1.  15.  '  HenceX  it  appears,  ^c't*  Peter 
addresses  the  churches  in  Asia  as  those  "  who  had  ob- 
"  tained  like  precious  faith;"  and  as  those  to  whom 
"  divine  power  had  given  all  things  that  pertain  to  life 
*'  and  godliness. ''*[[     But  can  it  be  supposed  that  he  in- 

•  Gal.  V.  17.  t  Art.  Ix.  \  From  2  Pet.  iii.  16—18. 

§  •  Hence  it  appcavs,  th.it  tliere  was  dangler,  lest  those  "  who  Iiud  obtained 
"  like  precious  faith"  'with  St.  Peter  himself,  those  to  whom  "  Divine  Power 
"  had  given  al^  things  that  pertain  unto  life  and  godliness,"  '  tiiere  was  dan. 
«  ger  lest  persons  of  this  description  should  be  "  led  away  with  the  error  of  the 
"  wicked;"  lest  they  should  "  fall  from  tiieir  own  stedfastncss,"  '  and  wrest 
'  the  scriptures  to  theirown  destruction." 

f  2  I'ctcr  i.  1—3. 


ON    THE    FIRST    CHAPTER.  57 

tended  to  warrant  the  sincerity  of  every  professed  chris- 
tian in  all  these  churches?  Or  that  none  but  true  chris- 
tians would  ever  read  his  epistle?  Many  warnings  show 
the  contrary. 

Men  professing  Christianity,  might  be  hypocrites; 
(what  church  has  hitherto  been  freefrom  them?)  and 
some  true  christians  might  "  fall  from  their  own  stedfast- 
*'  ness;"  yet  "  God  might  give  them  repentance,''  and  so 
they  might  "  recover  themselves  out  of  the  snare  of 
**  the  devil;"*  and  therefore  not  be  among  those,  who 
"  wrested  the  scriptures  to  their  own  destruction." 

P.  xxxiv.  last  line.  '  Although  they  (the  persons 
'  above  spoken  of)  had  already  received  the  Holy  Ghost.' 
It  does  not  appear,  in  what  sense  this  is  meant.  The 
expression  in  scripture,  generally  signifies  miraculous 
powers,  not  sanctifying  grace.  Nothing  concerning 
these  is  spoken  by  St.  Peter,  in  this  second  Epistle; 
nor  is  the  Holy  Spirit  mentioned,  except  as  speaking  by 
the  ancient  prophets. 

P.  xxxv.  1.  1.  '  The  precept^  &.C.'  f  This,  modern 
Calvinists  would  generally  allow;  provided,  the  word 
consequence,  were  explained  to  mean,  our  duty,  of  "  giv- 
"  ing  all  diligence,"  and  the  proportion  which  is  to  be 
expected,  of  our  "  growth  in  grace,''  to  the  degree  of 
our  diligence,  according  to  the  truths,  promises,  and 
precepts  of  scripture.  *'  I  laboured  more  abundantly 
"  than  they  all;  yet  not  I,  but  the  grace  of  God  which 
'*  was  with  me."! 

•  2  Tim.  il.  25,  26. 

\  '  The  precept,  «'  grow  in  grace,  and  in  the  knowledge  of  our  Lord  and 
"  Saviour  Jesus  Christ,"  '  proves,  tliat  there  are  degrees  in  grace  and  Cliri.s- 
'  tian  knowledge,  and  that  the  growth  and  increase  of  these  spiritual  endow 
*  ments  must  be  the  consequence  of  our  own  exeitions.' 

%  1  Cor.  XV.  10. 
VOL.    I.  I 


58  REMARKS 

p.  XXXV.  1.  15.  '  Firsty*  &c.'t  But  few  Calvinists, 
and  still  fewer  of  the  evangelical  clergy,  would  object  to 
the  general  import  of  this  quotation. 

P.  XXXV.  1.  27.  *  In  what  manner.,  &c.'J  It  would 
be  well,  if  persons  on  both  sides  in  respect  of  these  con- 
troverted points,  would  adhere  to  this,  that  '  they  are  ut- 
'  terly  unable  to  explain  or  discover,'  many  things  re- 
specting them.  '  Indeed  exactly  to  define  the  manner 
'  of  the  concurrence  of  divine  grace  with  the  human  will; 

*  and  to  say  what  grace  alone  performs,  and  what  free 

*  will,  with  and  under  grace,  performs,  is  a  matter  of  no 

*  small  difficulty.  Indeed,  this  very  thing  is  not  per- 
'  haps  improperly,  placed  by  learned  and  pious   men, 

*  among  *'  the  deep  things  of  God,  and  his  ways  which 
"  are  past  finding  out."      '  But,  however  we  may  not 

*  know  the  manner  of  the  thing,  the  thing  itself  is  firmly 
'  to  be  believed.' 5 — Liherum  arbitrium,  ( translated /r^"*? 
will,)  is  here  used  in  a  sense  difierent  from  that,  in 
which  the  reformers  generally  took  it:  for  they  oppose 
it  to  servum  arbitrium,  or  a  will  enslaved  by  sinful 
passions,  and  inclined  to  evil;  not  to  the  want  of  free 
agency.     St.  Augustine,  hpwever,  in  a  passage  quoted 

•  On  rhil.  ii.  12, 13. 

4-  '  First,  That  tlie  personal  exertions  of  Christians  are  necessary  for  sal- 
«  vation,  else  why  sboitld  they  be  comnr.anded  "  to  workout tlieir  salvation,'' 
'  and  that  too  "  with  fear  jyxl  trembling,"  *  with  an  anxious  care,  lest  their  ex- 
(  ertions  should  not  be  successful,  and  lest  from  their  negligence,  the  further- 

*  in"-  help  of  the  Spirit  should  be  witlidrawn?  And,  secondly.  That  God  influ  - 
'' encesljolh  the  wills  and  the  actions  of  Christians,  "God  worketh  in  you, 
"both  to  will  and  to  do."  'Thus  does  this  passngi-  incontestibly  prove, 
♦both  thecnerg-y  of  man  and  the  operation  of  God,  in  the  great  work  of  sid- 
'  ration.' 

\  « In  what  manner, or  in  what  proportion,  if  T  may  so  say,  God  and  m.'in 

*  co-operate,  I  am  utterly  unable  1o  explain  or  discover.  But  this  is  no  more 
'  a  reason  for  my  disbelief  of  this  co-operation,  than  my  inability  to  compre- 
'  hend  the  union  of  the  divine  and  human  natures  in  Christ  is  a  reason  for  my 
'  disbelieving  that  Christ  was  both  God  and  man. 

f;  Translation  of  Latin  qitotation  from  I3p.  Bull,  in  Refutation. 


ON    THE    FIRST   CHAPTER.  59 

by  his  Lordship,  uses  the  term,  in  the  same  sense  as 
Bp.  Bull. 

P.  XXX vi.  last  line.     *  That  man  possesses  free  will; 

*  and  that  God  by  his  Spirit  influences  this  free  will, 
'  without  destroying  it,  is  indisputably  true;  but  how 

*  this  is  effected,  is  an  inexplicable  mystery.'  This  is 
very  clearly  stated;  if  free  will  be  understood  to  mean 
free  agency,  God,  by  influencing  the  will,  neither  de- 
stroys it,  nor  in  the  least  interferes  with  the  exercise 
of  it. 

P.  xxxvii.  1.  9.     '  God  does  not  so  work,  as  to  ex- 

*  elude  our  own  care  and  industry,  that  is,  he  does  not 

*  work  irresistibly.**"  He  works  efl&caciously,  not  to 
exclude^  but  to  excite^  and  assist  our  diligence,  and  to 
render  it  successful. — The  whole  argument  in  the  sub- 
sequent part  of  the  quotation  from  Bp.  Sherlock,  turns 
on  the  difference  between  "  God  working  in  us  both  to 
"  will  and  to  do,"  and   his  supposed   '  working  in  us 

*  whether  we  will  or  no: '  and  as  none  of  that  body, 
who^se  cause  I  have  presumed  to  advocate,  are  so  absurd 
as  to  maintain  the  latter,  I  have  no  further  concern  with 
it.  One  thing  indeed  it  proves;  viz.  that  it  has  long 
been  the  lot  of  Calvinists  to  be  either  misunderstood)  or 
misrepresented  by  their  opponents. 

P.  xxxviii.  1.  14.  '  It  appears y^c.^-\  The  critique  on 
this  important  verse,:];  may  probably  be  well  grounded: 

*  Quotation,  Bp.  Sherlock. 

"I"  '  It  appears  to  me,  that  the    word  tsto  refers  neither  to  X'^^^'^'   "''''  ^^ 

*  •a-ji77£a)f  excUisively,  but  to  the  whoh""  sentence,  liiyj^  x^^''^^  ^^'^^  aiTmyfj^Tici 
« cTw  T«f -ar/s-Jiaif,  and  that  the  apostle  intended  to  declare,  tliat  salvation  by 
'  g-race  ihrou!^-h  faith  is  not  derived  from  m;;n,  buv  is  the   free  gift  of  Gud 

*  through  faith  in  Christ,  as  he  says  in  another  place,  "  the  gift  of  God  is 
'■  eternal  life,  through  Jesus  Christ  our  Lord."  ♦  Ry  the  expression,  "ye 
•'  are  saved,"  '  St.  Paul  did  not  mean  to  tell  the  Ephcsian  converts,  that  their 
'  salvation  had  rxtually  taken  place, or  tkal  it  was  certain;  but  that  thcv  v.er'- 
'  enabled  to  obtai)i  salvation  ' 

i  Eph.  ii  8 


(30  KEMARKS 

but  the  apostle  intended  more  than  to  *  declare,  that  sal- 
'  vation  by  grace,  through  faith,  is  not  derived  from 

*  man,  SsPc.'  His  words  undeniably,  contain  not  a  gen- 
eralj  but  a  particular  proposition,  concerning  the  chris- 
tians at  Ephesus,  as  "  saved  by  grace  through  faith, 
&c." — It  will  be  needful  here,  to  look  back  on  the 
preceding  verses. — "  You  hath  he  quickened  who  were 
"  dead  in  trespasses  and  sins;  wherein  in  times  past  ye 
*'  walked  according  to  the  course  of  this  world,  accord- 
"  ing  to  the  prince  of  the  power  of  the  air,  the  spirit  that 
*'  now  worketh  in  the  children  of  disobedience :  among 
"  whom  also  we  all  had  our  conversation  in  times  past, 
"  in  the  lusts  of  our  flesh,  fulfilling  the  desires  of  the 
"  flesh  and  of  the  mind;  and  were  by  nature  the  chil- 
"  dren  of  wrath  even  as  others.  But  God,  who  is  rich 
"  in  mercy,  for  his  great  love  wherewith  he  loved  us, 
*■'■  even  when  we  were  dead  in  sins,  hath  quickened  us 
"  together  with  Christ;  by  grace  ye  are  saved."*  They 
had  been  "  dead  in  sins,"  "  children  of  disobedience," 
"  children  of  wrath:"  and  God  of  his  rich  mercy  had 
raised  them  '  from  the  death  of  sin  to  the  life  of  right- 

*  eousness.'  Thus  "  by  grace  were  they  saved." — 
*'  And  hath  raised  us  up  together,  and  made  us  to  sit 
"  together  in  heavenly  places  in  Christ  Jesus;  that  in  the 
"  ages  to  come,  he  might  show  the  exceeding  riches  of 
"  his  grace,  in  his  kindness  towards  us  through  Jesus 
"  Christ.  For  by  grace  are  ye  saved,  through  faith,  and 
"  and  that  not  of  yourselves,  it  is  the  gift  of  God:  not 
"  of  works  lest  any  man  should  boast.  For  we  are  his 
"  workmanship  created  in  Christ  Jesus  unto  good  works, 
"  which  God  hath  before  ordained  that  we  should  walk 
"  in  them."!  Now  to  interpret  this  passage,  as  merely 
containing  abstract  propositions,   in  which  neither  the 

•  Epli.  ii    1—5.  t  Kph;  ii.  6—10. 


ON    THE    FIRST    CHAPTER.  61 

apostle,  nor  the  Ephesians  were  any  more  concerned, 
than  other  men;  is  totally  to  alter  it,  and  to  put  a  mean- 
ing upon  it,  wholly  different  from  that  which  the  writer 
intended  to  convey;  or,  at  least  to  give  but  a  very  small 
part  of  his  meaning,  without  the  peculiar  energy  and 
animation  with  which  he  expressed  it.  No  doubt  the 
apostle  knew  what  ideas  he  intended  to  communicate, 
and  the  most  proper  words  for  that  purpose;  but  if  there 
were  no  sound  sense,  in  which  he  and  the  Ephesian  be- 
lievers were  actually  "  saved  by  grace,"  or  rather  "  had 
"  been  sared  by  grace,*  through  faith;"  it  does  not  ap- 
pear how  his  language  can  be  justified,  as  it  is  evidently 
suited  to  convey  that  sentiment;  and  to  induce  the 
Ephesians  to  conclude,  that  "  their  salvation  had  actu- 
"  ally  taken  place;"  and  not  merely  *  that  they  were 
*  enabled  to  obtain  salvation:'  for  that  may  be  said,  at 
least,  of  all  those  who  have  heard  the  word  of  salvation, 
or  may  hear  or  read  it,  if  they  will.f  Indeed  if  this  were 
all,  what  advantage  had  the  Ephesian  Christians,  above 
their  heathen,  or  Jewish  neighbours,  who  rejected  the 
gospel,  and  persecuted  the  preachers  of  it? — "  Being 
"  saved,"  in  the  language  of  the  New  Testament,  often 
signifies  being  actually  pardoned,  and  reconciled  to  God, 
through  Jesus  Christ,  and  by  faith  in  him.  "  And  Jesus 
"  said  unto  her,  Thy  sins  are  forgiven." — "  Thy  faith 
"  hath  saved  thee;  go  in  peace. "J  "  And  the  Lord  ad- 
"  ded  to  the  church  daily  such  as  should  be  saved. "§ 
"  To  us  who  are  saved,  it  is  the  power  of  God."*^ 
"  Who  hath  saved  us  and  called  us  with  a  holy  calling, 
"  not  according  to  oui'  own  works,  but  according  to 
"  his  own  purpose  and  grace,  which  was  given  in  Christ 

*    EiT-TS  crss-as-^.fv:/:  5.  8  ver-'i/'s,   Gr.  |  Xote,  Refuta'aon,  }).  102,  10,?. 

«^  Luke  vii.  47— 50.  §  Acts  ii.  47-       Tac  s-a^oy.mc,  The  saved.  fJl'/ucbi/.  ' 

^  'Oi  a-a(c/uiv:i^     'I'he  christians  are  so  stilcd  elsewheve.      So    1   Ccr.  i.  1:> 


REMARKS 


"  Jesus  before  the  world  began."*  "  Not  by  works  of 
"  righteousness  which  we  have  done,  but  according  to 
'*  his  mercy  he  saved  us,  by  the  washing  of  regeneration? 
**  and  renewing  of  the  Holy  Ghost,  which  he  shed  on 
*'  us  abundantly  through  Jesus  Christ  our  Saviour;  that, 
"  being  justified  by  his  grace,  we  should  be  made  heirs 
"  according  to  the  hope  of  eternal  life."f  But  saved 
and  salvation  are  also  used  more  exactly  according  to 
the  import  of  the  words,  for  complete  and  final  deliver- 
ance from  sin  and  all  its  consequences,  to  the  full  enjoy- 
ment of  heavenly  glory:  "  Now  is  our  salvation  nearer 
"  than  when  we  believed.  "|  And  in  this  sense,  as  to 
the  body,  '  Salvation  itself  will  not  actually  take  place, 
^  till  the  sentence  is  pronounced  at  the  day  of  judgment.' 
P.  xxxix.  1.  2.  '  It  can  scarcely  be  supposed,  that 
*  every  christian  then  at  Ephesus,  will  be  finally  saved.' 
Whether  the  general  address  to  the  church  at  Ephesus, 
as  saints,  or  holy  persons,  implies  that  all  professed 
christians,  whether  hypocrites  or  sincere  believers,  were 
called  saints  in  the  apostle's  language;  or  vv'hether  he 
speaks  of  the  whole  company,  as  being,  in  the  judg- 
ment of  charity,  what  t!iey  appeared  and  professed  to 
be,  is  a  question,  which  will  require  a  fuller  investiga- 
tion in  the  sequel.  Every  true  Christian;  however,  at 
Ephesus,  and  in  every  other  place,  and  every  true 
Christian,  through  all  succeeding  ages,  and  in  all  places, 
have  been  and  are,  brought  into  a  state  of  acceptance 
and  reconciliation  to  God,  according  to  the  plain  lan- 
guage of  the  New  Testament,  "Being  justified  by 
"  faith,  we  have  peace  with  God,  through  our  Lord  Je- 
*'  sus  Christ;  by  whom  we  have  access  into  this  grace, 
"  wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of 
"  God." — "Much    more  then,    being  justified  by  his 

•  2  Tim.  I.  9.  \-':\\..  m.  5—7.  \  Horn.  xlii.  11. 


ON    THE    FIRST    CHAPTER.  63 

"  blood,  we  shall  be  saved  from  wrath  through  hi  in. 
*'  For  if,  when  we  were  enemies,  we  were  reconciled  to 
"  God,  by  the  death  of  his  Son,  much  more,  being  re- 
"conciled,  we  shall  be  saved  by  his  life."*  In  what 
sense  these  latter  verses  are  to  be  interpreted;  and 
whether  all  true  christians  will  be  finally  saved,  forms  a 
distinct  question,  the  discussion  of  which  is  reserved  to 
another  part  of  the  work. 

P.  xxxix.  1.  9.     "According  to  his  mercy  he  saved 
*'  us,  by  the  washing  of  regeneration."     'No  one  will 

*  contend  that  every  baptized  person  is  actually  saved, 

*  or  certain  of  salvation.' — Whether  'the  washing  of  re- 

*  generation'  be  synonymous  with  'being  baptized,'  will 
require  a  fuller  consideration  hereafter:  but  the  apostle 
adds,  "and  renewing  of  the  Holy  Ghost,  which  he  shed 
"  on  us  abundantly,  &c,"  Now  "the  renewing  of  the 
"  Holy  Ghost*'  evidently  denotes  something  distinct 
from  baptism,  if  not  subsequent  to  it. — The  apostle 
writing  to  the  Christians,  who  had  been  baptized,  says, 
"  Be  ye  transformed  in  the  renewing  of  your  mind." 
"  That  ye  put  off,  as  concerning  the  former  conversation, 
"  the  old  man,  which  is  corrupt  according  to  the  deceit- 
"ful  lusts;"  and  be  renewed  in  the  spirit  of  your  mind. "f 
"  The  inward  man  is  renewed  day  by  day;"  that  is, 
"  Beholding,  as  in  a  glass  the  glory  of  the  Lord,  we  are 
"  changed  into  the  same  image,  from  glory  to  glory, 
"  even  as  by  the  Spirit  of  the  Lord.  "|  'That  we,  being 
'  thy  children  by  adoption  and  grace,  may  daily  be  re- 
'  newed  by  the  Holy  Spirit. '§  But  Calvinists  in  general 
do  not  maintain,  that  all  who  are  regenerate,  and  in  a 
measure  renewed  by  the  Holy  Spirit,  'are  certain  of  sal- 

*  vation.'  We  indeed  believe,  that  they  will  certainly  be 

•  Rom.  V.  1,  2, 10,  11.  t  Rom.  xii.  2.     Eph.  iv.  23 

t  2  Cor.  iii.  18.  iv.  6.  §  Col.  Christ.  Day. 


64  REMARKS 

saved;  but  it  is  only  by  diligence  in  every  good  thing, 
that  they  can  obtain,  or  preserve,  the  assured  hope  of 
final  salvation,  or  be  certain  of  it  in  their  own  minds.*' 
P.  xxxix.  1.  17.  'The  same  observations  will  apply 
•to  the  passages,  "Baptism  doth  now  save  us." — The 
outward  baptism  admits  into  the  visible  church;  the  in- 
ward grace  of  baptism  admits  us  into  "the  church  of 
"  the  first-born,  whose  names  are  written  in  heaven; "f 
in  the  same  manner,  as  Noah  entered  into  the  ark,  and 
was  saved.  He  was  not  actually  safe  from  all  perils,  on 
first  entering  the  ark;  for  it  might  have  been  wrecked, 
had  not  the  covenant  and  promise  of  God  secured  both 
it  and  him. J  For  these  "were  immutable  things,  in 
"  which  it  was  impossible  for  God  to  lie."§  Yet  Noah 
had  to  endure  various  privations,  hardships,  and  apparent 
perils;  and  if  his  faith  had  not  been  very  strong,  many 
alarms  also.  Thus,  as  we  think,  every  true  christian, 
every  one,  who  has  the  inward  grace  of  baptism,  is 
"  saved.''  His  salvation  is  secured  by  the  promise  and 
covenant  of  God,  and  will  certainly  be  accomplished, 
though  he  have  to  pass  through  many  trials  and  tempta- 
tions, perils  and  alarms,  in  the  mean  while. — 'Mercifully 

*  look  upon  this  child:  wash  him  and  sanctify  him  with 

*  the  Holy  Ghost,  that  he,  being  delivered  from  thy 
'  wrath,  may  be  received  into  the  ark  of  Christ's  church, 

*  and,  being  stedfast  in  faith,  joyful  in  hope,  and  rooted 

*  in  charity,  may  so  pass  the  waves  of  this  troublesome 
'  world,  that  he  may  finally  come  to  the  land  of  everlast- 
ing life." — 'Ye  have  heard,  that  our  Lord  Jesus  Christ 
'  has   promised  in  his  gospel  to  grant  all  these  things, 

*  which  ye  have  prayed  for.'l[  If  then  wc  have  prayed, 
'  not  only  for  the  child's  admission  into  the  ark,  but  for 

•  Ileb.  vi.  11,  12.  2  Pet.  i.  6—10.         j  Heb.  xii.  23.        +  Gen.  vi.  18,  19. 
§  Ueb.  vi.  17,  18.  IT  Baptismal  service. 


ON    THE    FIRST    CHAPTER.  65 

his  preservation  to  eternal  life:  why  should  we  assume, 
that  Christ  has  fulfilled  his  promise  and  answered  our 
prayer,  in  the  first  particular;  and  yet  doubt  whether  he 
will  ever  fulfil  his  promise  and  answer  our  prayer,  as  to 
all  the  subsequent  particulars?  "He  is  faithful,  who  has 
*' promised:"  and  whatever  we  expect  arid  pray  for  in 
true  faith,  according  to  his  promise,  will  assuredly  be 
granted.  "The  like  figure  whereunto,  even  baptism, 
"  doth  also  now  save  us;  not  the  putting  away  the  filth 
"  of  the  flesh,  but  the  answer  of  a  good  conscience  to- 
"  wards  God."*  If  one  professing  faith  in  Christ,  was 
sincere  in  doing  it,  he  had  "the  answer  of  a  good  con- 
"science  towards  God;"  and,  being  baptized  on  this  pro- 
fession, he  was  saved,  in  the  same  sense,  as  Noah  was 
in  the  ark.  This  was  the  case  of  the  Ethiopian  treasurer.! 
If  any  one,  on  the  other  hand,  made  this  profession,  hy- 
pocritically, or,  with  a  mere  notional  and  dead  faith, 
"  he  had  the  washing  away  the  filth  of  the  flesh,*'  but 
not  "the  answer  of  a  good  conscience  towards  God;" 
and  so  was  not  saved.  This  was  the  case  of  Simon 
Magus,  as  recorded  in  the  same  chapter.  J  Both  were 
baptized  by  the  same  person,  and  both  rightly, §  in  this 
sense:  yet  one  had  the  inward  washing  by  the  Holy 
Spirit,  the  other  the  outward  washing  of  water  alone. 

P.  xxxix.  1.  18.  "We  are  saved  by  hope."  The 
words  may  be  rendered  "We  have  been  saved  in  hope.*'^ 
A  "hope  that  maketh  not  ashamed,  because  the  love  of 
"God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost." 

P.  xxxix.  1.  21.  ^  The  persons,  &c. 'j|  Had  no  persons 

*  1  Pet.  in.  21.         t  Acts  vili.  Sf— 39.  +  Acts  vili.  13.         §  Art.  xxvii. 

xxviii.  H  Rom.  viii.  5!4.  T«  ixm^i  iTa>^if,u.iy.  Whether  the  first  aorist,  in 
this  connexion,  can  bear  to  be  interpreted  in  a,  future  .sense,  the  learned  must' 
•  determine. 

II '  The  persons  here  spoken  of,  were  not  actually  and  complctel}-  saved 

VOL,    I.  K 


66  REMARKS 

the  means  of  salvation,  except  those,  *'  who  were  recon- 
*'  ciled  to  God  by  the  death  of  his  Son?"  The  means  of 
salvation  are  afforded  to  all,  who  have  the  word  of  God 
sent  to  them.*  They  who  believe,  with  a  penitent  obe- 
dient faith,  "pass  from  death  to  life,"f  from  condemna- 
tion to  justification;  they  are  reconciled  to  God,  and 
adopted  as  his  children,  and  are  "made  heirs  according  to 
"  the  hope  of  eternal  life.":|:  Thus,  "They  are  called 
"and  saved  with  an  holy  calling. "§  But  others  "put" 
*'the  word  of  salvation"  "from  them,  and  judge  them- 
"  selves  unworthy  of  everlasting  life."^  As,  however, 
the  latter  may  not  finally  persevere  in  unbelief;  so,  I 
would  not,  in  this  place,  assume,  that  the  former  always 
persevere  in  obedient  faith.  Our  general  sentiments  on 
this  subject  are  well  known;  though  many  things  relating 
to  particulars  are  lamentably  misunderstood:  but  this  is 
not  the  proper  place  for  discussing  the  subject.  The 
language,  in  these  scriptures,  taken  from  the  epistles,  is 
exactly  similar  to  that  of  our  Lord.  "Verily,  verily,  I 
"  say  unto  you,  he  that  heareth  my  word,  and  belie veth 
"  on  him  that  sent  me  hath  everlasting  life,  and  shall  not 
"  come  into  condemnation;  but  hath  passed  from  death 
"  unto  life.'^ll  "Verily,  verily,  I  say  unto  you,  he  that 
"  believeth  on  me  hath  everlasting  life."  **Whoso  eat- 
"  eth  my  flesh,  and  drinketh  my  blood  hath  everlasting 
"life."**  "And  I  give  them  eternal  life,  and  they  shall 
"  never  perish."tt  And  to  that  of  John  Baptist:  "He, 
"  that  believeth  on  the  Son  of  God,  hath  everlasting 
"  life."|J  It  mpst  strike  any  impartial  man,  as  very  re- 

•  but  being  "  reconciled  to  God  by  the  death  of  his  Son,"  they  had  now  the 

•  means  of  salvation,  of  which  they  could  not  fail  but  through  their  own 
f  neglect.' 

•  Acts  xiii.  2G.  t  John  v.  24.  t  Tit.  iii.  7.  §  2  Tim.  i.  9. 

5f  Acts  xiii.  46.  ||  John  v.  24-  •*  .)olm  vi.  47.  54.  fj  John  x.  28. 

4^  John  iii-  36. 


ON    THE    FIRST    CHAPTER.  67 

markable,  that  so  many  passages  of  scripture,  on  this 
subject,  should,  evidently  by  design,  be  put  either  in 
the  present  or  past  tense;  when  the  future  seems  so 
much  more  suitable,  in  the  judgment  of  our  numerous 
and  learned  opponents. 

P.  xl.  1.  2.  'The  gospel  is  called  in  scripture,'  *'  the 
"  way  which  leadeth  unto  life,"  '  a  new  and  living  way, 
'and  the  way  of  salvation.' — Whether  Christ  himself, 
"  the  Way,  and  the  Truth,  and  the  Life,"  rather  than 
the  gospel,  be  not  meant,  in  the  second  of  these  texts, 
the  reader  will  determine. 

P.  xl.  1.  9.  */«  this  quotation^  &c.'*  There  is  some 
doubt,  what  quotations  are  here  referred  to;  for  the  latter 
does  not  occur,  within  four  preceding  pages.  It  is  not, 
however,  the  opinion  of  modern  Calvinists,  that  "being 
*'  saved  by  grace,"  is  at  all  inconsistent  with  "working 
"out  our  own  salvation;"  or  that  "the  grace  of  God 
"does  in  any  wise  'force  them  to  be  saved:'  "for  it  is 
"  God,  that  worketh  in  us,  both  to  will  and  to  do  of  his 
"  good  pleasure:"  'The  grace  of  God  in  Christ  prevent- 

*  ing  us,  that  we  may  have  a  good  will  and  working 
'  with  us  when  we  have  that  good  will.'f — 'Grace,'  or 
undeserved  mercy,  concurred,  so  to  speak,  with  infinite 
wisdom,  in  forming  the  glorious  plan  of  salvation. 
Grace  promised  the  Saviour  to  fallen  man:  grace  sent 
the  divine  Saviour,  and  "delivered  him  up,"  as  a  will- 

*  *  In  this  quotation,  S*^.  Paul  says,  "  by  grace  ye  are  saved;  '  and  in  the 

*  preceding  he  commanded  the  converts  to  "  uork  out  their  salvation:" — 
"  In  this,  says  Dr.  Jortin,  there  is  no  inconsistency.  Men  are  saved  by 
"  grace,  because  without  God's  favourable  assistance  and  acceptance  of  their 
"  imperfect  endeavours,  they  could  not  of  themselves  acquire  eternal  life; 
"  and  at  the  same  time  it  is  no  less  true  that  tliey  work  out  their  salvation, 
"  because  unless  they  exert  their  own  powers,  the  grace  of  God  alone  will 
"  in  no  wise  force  them  to  be  saved.  Thus  God's  working  in  or  with  us,  and 
"  our  working  together  with  God,  are  easily  reconciled" 

t  Art.  x. 


68  REMARKS- 

ing  Sacrifice,  "for  us  all:"  grace  raised  the  Saviour 
from  the  dead,  and  placed  him  on  the  mediatorial  throne: 
grace  sent  us  "the  word  of  the  truth  of  the  gospel;" 
"God  hath  not  dealt  thus  with  every  nation:"  grace 
quickened  us,  when  dead  in  sin:  "we  are  justified  freely 
"  by  the  grace  of  God:"  by  grace  we  are  sanctified:  and 
grace  will  put  every  heir  of  God  in  full  possession  of 
his  eternal  inheritance.*  Is  there  one  link, (so  to  speak) 
in  this  chain,  which  any  man  will  deliberately  ascribe  to 
human  merit,  or  human  efforts,  or  to  any  thing,  except 
the  unmerited  mercy  and  favour  of  God  alone? 

P.  xl.  1.  23.  'The  Spirit,  &c.'t  It  is  evident,  that 
the  apostle  is  not  here  speaking  of  unconverted  men;  but 
of  himself  and  his  fellow-christians.  Though  by  na- 
ture "without  strength;'!  by  grace  they  had  some 
strength,  but  this  was  attended  with  many  infirmities, 
by  reason  of  "sin,  which  dwelt  in  them."  But  the 
Spirit  helped  them  against  these  infirmities.  "That 
"  which  is  born  of  the  Spirit,"  is  spirit;  and  with  "that 
"  which  is  born  of  God,"  the  Holy  Spirit  co-operates, 
to  render  it  victorious:  but  not  with  the  unrenewed 
hearts  of  sinners,  or  with  the  flesh,  which  will  never  con- 
cur and  co-operate  in  its  own  crucifixion.  To  the  quo- 
tation from  Doddridge,  I  shall  add  another  quotation 
more  fully  to  show  his  meaning. — 'Wc  are  surrounded 

•  Zech.  iv.  6—9. 

I  "The  Spirit  helpcth  our  infirmities,  for  vvc  know  not  what  we  should 
"  pray  for  as  we  ought;"  the  Spirit  helps,  but  does  not  compel  us;  it  supplies 
'  the  deficiency  of  our  natural  strength,  by  suggesting  what  is  right,  and  by 

•  assisting  our  weakness  in  performing  it.  The  Greek  word  (rvvuyri\(tixQu\rTett 

*  expresses  the  co-operation  for  which  we  contend,  more  clearly  tlian  the 
'  English  word  "helpeth."  "It  literally  expresses,  says  Doddridge,  the  ac- 
"  tion  of  one  who  helps  another  to  bear  a  burden,  by  taking  hold  of  it  on  one 
"  side,  and  lifting  or  bearing  it  witli  him;  and  so  it  seems  to  intimate  the 
"  obligation  on  us  to  exert  our  little  strength,  feeble  as  it  is,  in  concurrence 
♦'  with  his  Almighty  aid." 

i  Rom.  V.  6 


ON    THE     FIRST    CHAPTER.  69 

'  with  SO  much  ignorance  and  prejudice,  that  in  many 
'  instances,  "we  do  not  know  what  to  pray  for  as  we 
"ought;'*  because  we  know  not,  on  the  whole,  what 
'  may  be  best  for  us.      But  the  Spirit  itself  manages  all 

*  these  affairs  for  us,  guiding  our  minds  to  suitable  peti- 
'  tions,  and  exciting  in  them  correspondent  affections; 
'  and  sometimes  inspiring  us  with  that  ardour  of  holy 

*  desire,  which  no  words  can  express,  but  must  there- 
'  fore  vent  themselves  in  unutterable  groanings.'*    *For 

*  ever  adored  be  the  divine  goodness,  in  sending  down 
'  his  Spirit  on  such  sinful  creatures,  to  help  our  infirm- 
'  ities,  to  implant  and  excite  graces  in  our  hearts,  to  be  a 
'source  of  perfect  delights,  and  our  eternal  happiness.'! 

Some  exhortations  are  next  adduced;  to  which  very 
many  more  might  be  added,  which  prove,  that  'some  ap- 

*  proach — towards  God  on  the  part  of  men,  some  exer- 

*  tion  of  their  own  will,  is  necessary  to  obtain  the  effect- 

*  ual  assistance'  of  God.  I  trust,  that  the  Evangelical 
clergy  are  not  remarkably  deficient  in  enforcing  these 
exhortations:  nay,  I  must  confidently  aver,  that  they ^ as 
a  body,  abound  above  others  in  doing  this:  and  that,  they 
would  not  be  so  generally  disapproved,  did  they  not 
thus  "testify  of  the  world,"  (though  called  christian,  as 
our  Lord  did  of  the  world,  as  called  Jews,)  that  the 
"  works  of  it  are  evil;"J  and  did  they  not,  by  such  ad- 
dresses to  the  consciences  of  their  hearers,  with  a  plain- 
ness which  often  offends,  shew,  that  the  profession  of 
Christianity  will  never  save  from  eternal  damnation  those, 
who  refuse  to  comply  with  these  exhortations. 

P.  xli.  1.  27.     ^Tlie  purification^    &c.'§     "Ye  have 

*  Dod.  Par.  on  Rom.  viii.  26.  f  Dod.  Improvement  on  Rom.  viii. 

t  John  vii.  7- 

§  '  The  purification  of  the  souls  of  these  christians  was  in  part  owing  to 

*  ihcir  own  act  iu  obeying-  tlie  truth,  through  the  assistance  of  the  J-^pirit.' 


70  IlEMARKS 

**  purified  your  souls."*  This  was,  not  only  in  part, 
but  entirely,  their  own  Act.  The  act  of  the  Holy  Spirit 
consisted,  in  'enlightening  their  minds,  stiring  up  their 

•  wills,  and  aiding  and  prospering  their  endeavours.'  If 
any,  whether  Calvinists  or  others,  suppose,  that  the  in- 
fluence of  the  Holy  Spirit  supersedes  our  own  labour, 
they  doubtless  have  unscriptural  views  on  the  subject. 

P.  xlii.  1.  13.  '■The  same  apostle,  Scc.'t  The  origin- 
al word,  rendered  communion,X  signifies  participation ^ 
or  copartnership,  joint  communication,  or  mutual  inter- 
course. §  In  none  of  the  texts  referred  to,  does  the  idea 
of  co-operation,  in  the  sense  here  intended,  at  all  appear; 
the  original  words,  which  are  uniformly  employed  to 
convey   that  idea,   are  -ivn-^yiot,  and  ^Ew^yo;.^     The  word 

•  See  on  33  Refutation.     Jam.  iv.  8.     1  Pet.  i.  22. 

f '  The  same  apostle  prays  for  "the  communion  of  the  Holy  Ghost;" 
'  and  both  the  Greek  and  English  words  imply  the  most  intimate  co-opera- 
'  tion,  and  signify  that  the  graces  and  virtues,  on  which  salvation  depends, 
'  are  the  joint  or  common  operation  of  the  supei-natural  power  of  the  Holy 

•  Ghost,  and  of  the  natural  pov/er  of  man;  that  the  Holy  Ghost  acts  wirti 

•  men,  in  such  manner  tliat  tlieir  separate  or  respective  parts  cannot  be  per- 

•  ceived  or  distinguished.' 

^  2  Cor.  xiii.  14. 

§  Ko<va'v/*  (a  Kono;')  Cominunio,  coinnmnitas,  consortium,  societas,  commun'ica- 
tiOfpartkipatio.—Officium  diarilatis.  fHede^icJ  In  Acts  ii- 42.  1  Cor.  i.  9- 
Gal.  ii.  9  Phil.  i.  5.  ii.  1.  iii.  10.  1  John,  i.  3-  6,  7,  it  is  translated  fclloxi'- 
ship.  In  Rom.  xv.  26,  contribiUion.  Heb.  xiii.  16,  to  communicate. — Ko/vairsc- 
Cui  est  communitas,  socius,  particeps.  ('Jfdderic.J  Luke  v.  7 — 10.  2  Cor. 
viii.  23-  Philem.  17.  Partner,  or,  partners. — Matt-  xxiii.  30.  1  Cor.  x.  18. 
2  Cor.  i.  7.  Phil.  i.  7.  1  Pet.  v.  1.  2  Pet.  i.  4  Partakers.  Philem.  6,  com- 
munication. Heb.  X.  33,  companions. — Ko/vaivsa.  Tn  commune  venio,  commune 
aliquid  habeo,  particeps  sum,  covummico:  consoniio  cum  alirjuo:  sacra  ccente  par- 
ticepsjio.  fHederic.J  Rom.  xii.  13.  Gal.  vi.  6.  Phil  iv.  15.  Communicate, 
Rom.  XV.  27,  made  partakers.  1  Tim.  v.  22,  be  partaker.  Heb.  ii.  14.  1  Pet. 
iv.  13,  are  partakers.  2  John  11,  is  partaker. — 2u^Ko/vaivoc,  Rom.  xi.  17.  1 
Cor.  ix.  23.  Phil.  1.7.  Rev.  i.  9,  partakers.  2:t/>K0/vwe&),  Rev.  xviii.  4,  be 
partakers.  Eph.  v.  11,  have  fellowship. — Ks/vw/xof,  1  Tim.  vi.  18,  willing-  to 
communicate. 

%  lunpyfiu.  Mark  xvi.  20.  Rom.  viii.  28.  1  Cor.  xvi.  16.  2  Cor.  vi.  1. 
Jam.  ii.  22.  Gr.  Suiejjj-oc,  Rom.  xvi.  3  9.  translated  helpers __  and  helper.  21, 
ivork.fellow.     1  Cpr.  iii.  9,  labourers  together.     2  Cor.  i.  24,  helpers,     viii.  23, 


ON    THE    FIEST    CHATTEll.  71 

jvyipyua.,  co-operatioiij  is  not  found  in  the  New  Testament: 
and  in  all  the  places,  in  which  God  and  man  are  spoken 
of,  as  co-operating,  the  salvation  of  others,  not  of  the 
person  or  persons,  thus  working  together  with  God,  is 
uniformly  meant.*  In  this  case  God  is  the  Agent;  and 
men  are  his  willing  instruments,  aiming  to  promote  his 
cause  in  the  world,  and  using  the  appointed  means  of 
doing  this,  which  he  renders  successful  by  his  effectual 
operation.! — In  the  text,  under  consideration,  the  apos- 
tle was  not  speakingof  any  thing,  in  which  co-operation 
was  required;  but  praying  that  "the  grace  of  the  Lord 
"  Jesus,  the  love  of  the  Father,  and  the  communion," 
(or  participation  with  other  christians,)  "of  the  Holy 
"  Spirit,"  the  Comforter,  might  be  with  all  those,  to 
whom  he  wrote.  He  was  not  exhorting  them  to  any 
duty;  so  that  there  could  be  no  call  on  them  to  co-ope- 
rate, except  by  adding  a  fervent  Amen  to  his  prayer  for 
them. 

When  the  apostle  said,  "I  fill  up  that  which  is  behind 
"  of  the  afflictions  of  Christ,  in  my  flesh,  for  his  body's 
"sake,  which  is  the  church;"!  did  he  mean,  that  the 
sufferings  of  Christ,  and  his  sufferings  co-operated  in 
atoning  for  our  sins?  Or  merely  that  his  sufferings  were 
necessary,  in  order  to  bring  sinners  to  receive  and  par- 
take of  the  all  suflicient  atonement  of  Christ?  If,  in  pro- 
ducing the  willing  mind  to  turn  to  God,  the  sinner's 
co-operation  with  God  be  admitted,  not  only  is  the  glory 
divided  between  two  agents,  and  boasting  introduced; 
but  the  will  of  man  takes  the  lead,  and  seems  entitled  to 
the  precedency.  But  as,  "It  is  God,  that  worketh  in 
"  us  both  to  will  and  to  work,"  all  the  glory  is  given  to 

felloiv-helper.     Phil.  ii.  25,  companion  in  labour.     Col.  iv.  11,  felloiu.-ivorkers.      \ 
Thes.  lii.  2.     Pliilem.  1.  24,  follovlabourers.    3  John  8,  fellow.helfers. 

*  Mark  xvi.  20.      1  Cor.  iii.  9.     2  Cor.  vi.  1.  \  Acts  xiv.  27-  xv.  4. 

Rom.  XV.  18.  i  Col  i.  24. 


i2  REMARKS 

a 

him;  yet  our  bounden  duty  of  "working  out  our  own 
*'  salvation,"  continues  the  same;  and  all  the  immense  ad- 
vantages of  attending  to  it,  are  wholly  ours;  which  claim 
our  liveliest  gratitude,  while  at  the  same  time  boasting 
is  excluded.  "  That  no  flesh  should  glory  in  his  pre- 
"  sence.  But  of  him  are  ye  in  Christ  Jesus,  who  of  God 
"  is  made  to  us,  Wisdom,  and  Righteousness,  and 
"  Sanctification,  and  Redemption:  that  according  as  it  is 
*'  written.  He  that  glorieth,  let  him  glory  in  the  Lord."* 

P.  xlii.  1.  25.  '  A?id  is  not,  &c.'f  In  the  person  of 
Christ,  '  perfect  God  and  perfect  Man,'  the  divine  na- 
ture has,  in  all  things,  the  precedency :  but  in  the  co- 
operation, intended  to  be  illustrated  by  it,  the  power  and 
will  of  man  precede  and  render  effectual,  the  superna- 
tural powers  of  the  Holy  Spirit;  unless  we,  unreservedly 
ascribe  our  willingness  to  obey  the  call  of  the  gospel  to 
his  special  preventing  grace.  How  far  the  intended  il- 
lustration, from  a  topic,  so  extremely  different,  is  ad- 
missible, may  be  questioned:  for  the  union  of  the  divine 
and  human  nature  in  the  person  of  Christ,  has  scarcely 
any  thing,  which  accords  to  the  co-operation  of  two 
agents  in  one  work. — Even  "the  chiefest  of  the  apos- 
'^  ties"  were  '  imperfect  men:'  surely  then  the  epithet 
is  too  feeble  for  the  character  of  man,  as  he  is  by  nature! 

P.  xliii.  1.  9.     '  The  thoughts,  Ssfc'l     In  speaking  of 
Christ,  his  divine  nature  is  with  exact  propriety,  placed 

•  1  Cor,  i.  29— 51. 

f  •  And  is  not  this  similar  to  what  took  place  in  our  blessed  Saviour  him- 

*  self?  lie  was  God  and  man  in  one  Christ — He  was  perfect  God  and  perfect 
'  Man.  Tliough  "  in  him  dwelt  all  the  fulness  of  the  Godhead;"  '  yet  "  he 
"  was  in  all  things  made  like  unto  his  brethren,"  '  and  "  was  in  all  points 
"  tempted  like  as  we  are."     ♦  We  Christians  are  imperfect   men,  improved 

*  and  assisted  by  that  portion  of  divine  grace,  which  it  pleases  God  to  bestow 
'  upon  us.' 

i  '  The  thoughts,  words  and  actions  of  Christ,  proceeded  from  the  union 

*  of  his  divine  and  human  natures;  and  the  graces  and  virtues  of  Christians, 
'  proceed  from  the  joint  and  common  operation  of  the  natural  power  of  m.an 


ON    THE"   FIRST    CHAPTER.  7.J 

first;  but  in  mentioning  the  graces  and  virtues  of  chris- 
tians, *  the  natural  power  of  man'  precedes  '  the  super- 

*  natural  power  of  the  Holy  Ghost.'  This  is  perfectly 
consistent  with  that  system,  and  indeed  inseperable 
from  it. 

P.  xliii.  1.  21.  *  [Ve  sojnetimes^  £sfc.'*  It  would 
have  been  more  satisfactory  to  the  reader,  if  his  Lord- 
ship  had  quoted,  or  referred  to,  any  texts  of  scripture, 
in  which  '  the  good  works  of  men  are  ascribed  to  God 

*  alone,  without  any  reference  to  man.'  I  cannot  call 
to  memory  any  text  to  this  effect.  *'  We  are  his  work- 
"  manship,  created  in  Christ  Jesus  unto  good  works, 
"  which  God  hath  before  ordained,  that  we  should  walk 
**  in  them."t  The  *'  fruits  of  the  Spirit"  are  indeed 
coincident  with  those  fruits  of  "  righteousness,  which 
"  are  by  Jesus  Christ,  unto  the  glory  and  praise  of 
"  God:  "J  but  they  are  not  '  ascribed  to  God  alone, 
'  without  any  reference  to  man;'  for  they  spring  from 
the  mind,  judgment,  and  affections  of  those  who  are 
"  led  by  the  Spirit,"  "  live  in  the  Spirit,"  and  "  walk 
"  in  the  Spirit."^  The  will  and  power,  to  perform 
good  works,  ought  to  be,  and  is  in  scripture,  and  in  our 
articles  and  liturgy,  ascribed  to  God  alone:  but  how  the 
good  works  themselves  can  be  '  ascribed  to  God  alone, 

*  without  any  reference  to  man,'  except  by  actually 
considering  man  as  a  mere  automaton^  does  not  appear. 
— In  the  co-operation  before  stated,  in  which  God  co- 
operated with  his  servants,  in  the  conversion  of  sinners, 

with  the  supernatural  power  of  the  Holy  Gliost,  for  "  ofhis  fulljiess  have  all 
"  we  received.'' 

•  •  W^e  sometimes  find  them,'  (the  good  works  of  men,)  'in  scripture  as- 

*  cribed  to  God  alone  without  any  reference  to  man,  and  sometimes  to  man 

*  alone  without  any  reference  to  God.' 

t  Eph.  ii.  10.  >  Phil.  i.  11.  §  Gal.  v.  16-^18.  22—2.". 

VOL.   I.  1 


74  REMARKS 

itHvas  clearly  stated,  that  God  is  the  great  Agent,  and 
man  the  instrument  by  which  he  works.  But  in  good 
works,  man  is  the  sole  agent,  though  "  it  is  God  who 
*'  worketh  in  him,  both  to  will  and  to  do: "  and  to  speak 
of  God  as  the  Agent,  is  to  represent  man  as  merely  pas- 
sive, not  working  as  a  voluntary  agent,  but  wrought 
upon  as  a  statue,  or  a  corpse,  without  any  choice  or 
consciousness. 

P.  xliv.  1.  4.     *  The  grace ^  &C.'*     This  passage,  if 
detached  from  the  context,    might   be  interpreted   to 
mean,  that  *  the  grace  of  God'  influences  the  heart  and 
mind  of  man,  by  producing  an   inward  change,  called 
*'  a    new   heart,"    which  effectually    induces   him    to 
"  walk  in  newness  of  life,"  in  a  manner,  not  at  all  in- 
terfering with  his  free  agency :  namely,  by  so  enlighten- 
ing the  mind,  rectifying  the  judgment,   rendering  the 
will  submissive,  and  purifying  the  affections,  by  the  om- 
nipotent power  of  the  Holy  Spirit;  that  the  man  now  as 
willingly  chooses  to  repent,  believe,  and  obey,  as  he  be- 
fore did  to  rebel,  to  reject  the  gospel,  and  to  harden  his 
heart  in  unbelief.     Yet  he  himself  is  not  conscious    of 
any  influence,  distinguishable  from  that  of  his  own  mind; 
but  merely  complies  with  the  dictates  of  his  enlightened 
conscience.     Until  at  length,  perceiving  that  an  entire 
change  has  taken  place  in  his  views,  judgment,  desires, 
and  affections,  coincident  with  that,  which  is  ascribed  in 
scripture,  to  the  new-creating  grace  of  God;  he  learns 
to  give  him  all  the  glory,  and  finds  at  the  same  time  a 
great  accession  to  his  own  comfort.     "  He  that  doeth 
"  truth  Cometh  to  the  light,  that  his  deeds  may  be  made 
"  manifest  that  they  are   wrought   in  God."t     '  The 

•  '  That  tlic  giTxe  of  God  co-o;jera'ies  with  the  free  will  of  men,  can 
'  alone  reconcile  tlie  numerous  texts,  both  preceptive  and  declaratory,  which 
•  relate  to  liuman  conduct,  and  which  separately  assert  the  divine  and  hu- 
«  n)an  agency.'  t  J"'"^  '''•  ^^' 


ON    THE     FIRST    CHAPTER.  '75 

'  grace  of  God,  thus  co-operating,'  does  indeed  '  recon- 
'  cile  the  numerous  texts,  both  preceptive  and  declara- 
'  tory,  which  relate  to  human  conduct,  and  which  sepa- 
'  rately  assert  the  divine  and  human  agency.' 

P.  xliv.  1.  10.  '  The  concurrence,  &c.'*^  This  quo- 
tation from  Bp.  Bramhall,  is  not  materially  different 
from  the  sentiments  of  modern  Calvinists.  He  allows, 
that  in  the  act  of  our  '  believing,  or  conversion  to  God,' 
'  It  is  God  that  worketh  in  us  the  will  and  the  deed;' 
and  we  do  not  deny,  that  we  must  "  Work  out  our  own 
"  salvation  with  fear  and  trembhng."  None  of  us  ima- 
gine, that  *  our  repentance  is  God's  work  alone;'  and  he 
admits,  that  if  it  *  were  our  work  alone,  we  need  not  pray,' 

*  *  The  concurrence  of  God  and  man,  says  Archbishop  Bramhall,   in  pro- 

*  ducing  the  act  of  our  believing  or  conversion  to  God,  is  so  evident  in  Holy 

*  Scripture,  that  it  is  vanity  and  lost  labour  to  oppose  it.     If  God  did  not 

*  concur,  the  Scripture  would  not  say,  It  is  God  that  worketh  in  us,  both  the 
<  wiU  and  the  deed.  If  man  did  not  concur,  the  Scripture  would  not  say, 
*'  Work  out  your  own  salvation  with  fear  and  trembling-."  '  If  our  repent- 
'  ance  were  God's  work  alone,  God  would  not  say  to  man,  Turn  ye  unto  me 
«  with  all  jour  heart:  and  if  repentance  were  man's  work    alone,  we  had  no 

*  need  to  pray,  "  Turn  us,  O  Lord,  and  we  shall  be  turned."  •  We  ai'e 
'  commar.ded  to  repent  and  to  believe:  In  vain  are  commandments  given 
'to  them,  who  cannot  at  all  concur  to  the  acting  of  that  which  is  com- 
'  manded.  Faith  and  repentance  are  proposed  unto  us  as  conditions  to 
'  obtain  blessedness  and  avoid  destruction.  "  If  thou  shalt  confess  witli 
"  thy  mouth,  and  believe  with  thy  heart,  thou  shalt  be  saved.''  *  And 
'  except  ye  repent,  ye  shall  all  likewise  perish. "  '  To  propose  impos- 
'  slble  conditions,  which  they  to  whom  they  are  proposed,  have  no  power 
'  either  to  accept  or  refuse,  is  a  mere  mockery.  Our  unbelief  and  impeni- 
'  tence  is  imputed  to  us  as  our  own  fault,  "  Because  of  unbelief  thou  wert 
"  broken  off;"  *  and,  "  After  thy  hardness  and  impenitent  heart,  thou  trea- 
"  surest  up  unto  thyself  wrath."  'Their  unl)elief  and  impenitence  we;  e 
'  not  their  own  faults,  if  they  neither  had  power  to  concur  with  the  grace  of 
'  God  to  the  production  of  faith  and  repentance;  nor  yet  to  refuse  the  grace 
'  of  God.     The  Holy  Scripture  doth  teach  us,  that  God  doth  iielp  us  in  doing 

*  works  of  piety;  "  The  Lord  is  my  Helper,"  '  and  "  The  Spirit  helpheth  our 
"•infirmities."  'If  we  did  not  co-operate  at  all,  God  could  not  be  said  to 
'  help  us.     There  is,  therefore,  there  must   be,  cooperation.     Neither  doth 

this  concurrence  or  co  operation  of  man,  at  all  entrench  upon  the  power  or 
'  iionour  of  God,  because  this  very  liberty  to  co-operate  is  his  gift,  and  this 
'  manner  of  acting  his  own  inslitation.' 


76  REMARKS 

'  Turn  thou  us,  O  Lord,  and  we  shall  be  turned.*- — None 
of  us  suppose,  that  God  has  proposed  '  impossible  con- 
'  ditions,  which  they  to  whom  they  are  proposed,   have 

*  no  power  to  accept  or  refuse. '  We  have  by  nature 
both  power  and  inclination  to  refuse;  and  nothing  is 
wanting  but  a  willing  mind,  in  order  to  accept  of  them: 
but  Bp,  Bramhall,  as  far  as  I  can  judge  from  the  quota- 
tion, would  admit,  that  whatever /^ower  we  have,  we  have 
not  that  willing  mind,  except  by  the  grace  of  God. 
'  The  liberty  to  cooperate  is  his  gift;  but  the  inclina- 
tion to  comply  with  his  proposal  is  his  also.  How  far 
the  word  co-operate  is  proper,  may  be  questioned:  but 
as  the  matter  is  here  stated,  I  feel  no  great  repugnancy 
to  it;  especially  as  explained  in  the  concluding  part  of 
the  quotation. 

P.  xlv.  1.  23.      *  These  xvords^  -^c.'*"      *  The  irre- 

*  sistible  decree,'  is  never  the  cause  of  a  man's  heart 
being  shut  againts  the  gospel:  man's  depravity  induces 
him  to  shut  his  own  heart;  and  God  in  righteous  judg- 
ment, leaves  him  to  his  perverse  choice,  according  to 
his  own  foreknowledge  and  purpose.  But  the  heart  is 
always  shut,  '  till  God  first  knocks  at  the  door  of  our 
'  hearts  by  his  preventing  grace,  without  which  we 

*  '  Tliese  words,  "  Behold  I  stand  at  the  door  and  knock,"  are  not  under- 
'  stood  only  of  the  minister's  outward  knocking  at  the  door  of  the  ear  with 

*  persuasive  words,  but  much  more  of  God  Almighty's  knockmg  at  the  door 

*  of  the  heart,  by  his  preventing  grace.     To  what  end  doth  he  knock  to  have 

*  It  opened,  if  he  himself  had  shut  it  by  an  irresistible  decree?  God  first 
»  kyocks  at  the  door  of  our  hearts  by  liis  preventing  grace,  witliout   which 

*  we  have  no  desire  to  open  unto  Christ.  And  then  he  helps  us  by  his  ad- 
'  juvant  or  assistant  grace,  that  we  may  be  able  to  open.  Yet  the  very  name 
'  of  God's  adjuvant,  or  assistant,  or  helping  grace,  doth  admonish  us  that 
'  there  is  something  lor  us  to  do  on  our  parts:  that  is,  to  open,  to  consent, 

<  to  concur.     Why  should  our  co-operation  seem  so  strange,  which  the  apos- 

<  tie  doth  assert  so  positively?  "  W^e  are  kbourers  together  with  God." 
i  And  "  I  laboured  more  abundantly  than  they  all;"  *  yet  not  I  (that  is,  not  I 
■  alone)  but  the  grace  of  God  uliicuwas  w".th  me.* 


ON    THE    FIRST    CHAPTER.  77 

'   HAVE     NO  DESIRE    TO  OPEN   UNTO    ChRIST.* '  Not 

*  I  alone' — Would  St.  Paul  approve  of  this  addition  to, 
or  gloss  upon,  his  words? 

P.  xlvii.  last  line.  '  He  infers^  tPc.'*  In  imputing 
these  sentiments  to  the  Calvinists,  indiscriminately,  it 
would  have  been  far  more  satisfactory,  if  some  evidence 
in  proof  of  the  charge  had  been  adduced;  especially 
from  the  writings  of  modern  Calvinists,  in  the  estab- 
lished church.  It  will  probably  be  allowed  by  most 
readers,  that  the  author  of  these  remarks  has  had  con- 
siderable opportunity  of  learning  the  sentiments  of  his  , 
brethren;  but  he  can  confidently  declare  as  in  the  pre- 
sence of  God,  that  he  never  heard  one  of  thein,  or  indeed 
any  Calvinist,  avowedly  profess  such  tenets  as  these.  It 
is  indeed  a  serious  thing  to  advance  such  accusations 
against  a  large  body  of  men,  of  whom  his  Lordship  al- 
lows, many  to  be  pious  and  diligent  ministers,  without 
clear  and  decisive  evidence;  and  we  must  be  excused, 
in  answering  with  the  apostle,  "  Neither  can  they  prove 
"the  things,  whereof  they  now  accuse  us."t 

Modern  Calvinists  generally  avoid  the  use  of  the 
word  irresistible^  as  exceptionable,  and  not  scriptural: 
and  necessary  in  this  connexion,  belongs  not  to  the  sys- 
tem of  those,  who  believe  the  predestination  of  an  in- 
finitely wise,  just,  and  merciful  God;  but  to  that  of  fa- 
talists, heathen  fatalists,  and  modern  necessarians. 

Note,  P.  xlviii.     '  JVe  say^  &c.'|    There  have  been 

♦  '  He  Infers  that  man  has  no  concern  whatever  in  working  out   his  salva- 

*  tion;  and  that  the  thoughts,  words,  and  works  of  those  who  shall  be  saved, 
'  are  necessary  and  irresistible  elTects  of  divine  grace:  this  is  tjie  error  of 
<  Calvinists.' 

f  Acts  xxiv.  13. 

%  '  We  say  that  of  ourselves  we  can  do  nothing;  whence  tJiey  conclude, 
'  that  we  have  nothing  to  do.  We  say,  that  it  is  the  grace  of  God  which  ena. 
'  bles  us  to  do  every   thing;  from   whence,   Ihey  conclude  that'  every  thing 

*  must  be  left  to  the  grace  of  God,  and  that  we  need  only  v.ork  ourselves  into 


78  REMARKS 

and  stili  are,  a  considerable  number,  to  whom  the  re- 
buke, in  this  quotation  from  Slierlock  is  justly  applica- 
ble: but,  I  have  a  confidence  that  they  receive  it  as  fre- 
quently, constantly,  and  decidedly,  from  the  evangelical 
clergy,  as  from  any  other  ministers,  either  of  the  es- 
tablishment or  elsewhere.  The  author  of  these  re- 
marks, during  more  than  twenty  years,  was  subjected  to 
very  much  censure  and  many  painful  effects,  for  plainly 
protesting  against  this  very  enthusiasm,  and  antinomian 
delusion:  and  he  cannot  but  think  it  hard,  to  be  inclu- 
ded in  the  same  general  sentence  of  condemnation  with 
the  persons,  whose  pestiferous  tenets,  he  so  long,  and 
he  trusts,  successfully  opposed. — We  require  nothing 
of  our  opponents  beyond  a  fair  discrimination.  Let 
diem  state  the  censurable  tenets,  bring  clear  evidence 
against  the  accused,  and,  having  proved  them  guilty, 
proceed  to  pass  sentence  on  them;  but  surely  it  is  not 
candid,  to  conclude  under  one  general  sentence,  so  large 
and  multifarious  a  body  of  men,  as  are  now  called  '  the 
'  Calvinists,'  making  them  all  accountable  for  the  faults 
of  some  individuals;  and  to  class  among  them  all  the 
Evangelical  clergy  and  their  congregations!  But  I  re- 
tract— it  is  not  so  much,  in  many  instances,  the  want  of 
candour  and  equity,  as  the  want  of  information.  We 
preach  very  publickly,  but  they  disdain  to  hear  us;  we 
publish  books  on  various  subjects,  but  they  will  not 
deign  to  read  them!  for  I  hope  no  one  who  has  read  them, 
would  persist  in  charging  us  with  tenets,  which  we 
openly  disavow,  and  labour  to  discountenance  to  the  ut- 
most of  our  ability. 

P.  xlix.  1.  2.     '  Unitarians,  to  \\'hich  title  they  ha\  e 
'  no  more  right,  than  Calvinists  have  to  that  of  Evan- 

•  a  strong  persuasion  that  Ooil  is  at  work  for  us,  and  may  sit  still  ourselves. 
'  And  this  persuasion,  wliich  is  generally  mere  enthusiasm,  they  dignify  wiih 

•  the  name  of  Chrid'iian  faith.'     Slierlock,  v.  ^.  p.  80. 


ON     THE    FIRSr    CHAPTER.  79 

*  gelical  divines.' — What  exclusive  right  any  body  of 
men  have  to  the  title  of  '  Evangelical  divines,'  I  do  not 
enquire,  A  certain  description  of  ministers,  and  among 
them,  several  clergymen  in  the  established  church,  were 
thus  distinguished,  before  almost  any  now  living,  were 
joined  to  the  company.  Whether,  therefore,  our  pre- 
decessors arrogated  to  themselves  the  title  of  evangelical 
ministers;  or  others  so  denominated  them,  as  noticing 
in  their  preaching,  a  marked  difference  from  that  of  other 
preachers,  needs  not  here  be  decided.  It  is  certain,  how- 
ever, that  the  present  race  of  '  Calvinists'  did  not  give 
themselves  or  one  another  the  title  of  Evangelical  divines 
or  ministers;  for  it  was  given  to  the  body  before  many 
of  these  were  born,  and  before  almost  any  part  had  en- 
tered the  ministry;  and  they  have  no  option,  whether 
they  will  be  so  called  or  not;  except  by  renouncing  or 
concealing  their  present  sentiments.  It  would  indeed 
be  a  great  blessing  to  mankind  if  all  who  are  so  called, 
and  all  who  desire  to  be  thought  as  much  deserving  of 
the  title  as  others;  were  both  in  doctrine,  spirit,  and  con- 
duct, all  which  that  title  imports:  '*  taking  heed  unto 
*'  themselves,  and  to  their  doctrine,  and  continuing  in 
*'  them;  for  in  so  doing,  they  would  both  save  them- 
*'  selves,  and  those  that  hear  them.'**  If,  however,  we 
had  assumed  to  ourselves  this  title,  it  would  not  have 
been  more  justly  censurable,  than  it  is  for  men  to  call 
themselves,  and  one  another.  Orthodox.  It  may  admit 
of  some  argument,  whether  evangelical  o^imon^  be  right 
or  not:  but  what  is  orthodox  must  be  right,  since  the 
very  name  denotes  it. 

P.  xlix.  1.  23.     ^  It  should^  S^^.'f     I  quote  this  pa^- 

•  1  Tim.  iv.  16. 

•j-  '  It  should  be  remembered,  that  all  Scripture  is  given  by  inspiration, 

*  and  is  written  for  our  learning.     Every  part  of  it  is  true,  and  equaJly  true. 

*  It  is  our  duty  to  read  and  attend  to  the  wliole.     The  whole  Bible   is  the 


80  U^Mi^KS 

sage  with  cordial  approbation,  and  recommend  it  to  the 
special  attention  of  the  reader. 

P.  1. 1.  8.  '  I  shall,  £s?c.'*  The  words  in  the  Latin 
article,  (of  which  the  English  is  an  authoritative  trans- 
lation,) are  '  Ab  originalijustitia  quam  longissime  dist'et.'' 
Quam  longissime  signifies,   *  as  far  off  as  possible.' — 

*  Quam,'t  '  Very  much,  very  greatly,'  Examples. 
Qiiam  maxima  possem  voce.  Terence.  ('  With  the 
'  loudest  voice  that  I  could.')  '  An  est  quod  malim  quam 

*  te  quam  doctissimum  videreV  '  f  Cicero.  J  ('  Is  there 
'  any  thing  which  I  should  rather  choose,  than   to  see 

*  thee  as  learned  as  possible?') '  Utquam  maximas,  quam 
*■  primuiUy  quam  sapissime  gratias  agat."*  (Cicero.) 
(*  that  he  may  return  thanks,  as  great,  as  speedily,  and 
'  as  often  as  possible.')     '  Very  far  gone  from  original 

*  righteousness,'  is  superlative,  and  expressive;  but  not 
so  energetic  as  the  Latin.  Whether  it  be  true  or  no, 
that  'original  righteousness  is  not  entirely  lost,  &c.;' 
the  article  certainly  gives  no  countenance  to  that  senti- 
ment? *  Original  sin  standeth  not  in  the  following  of 

*  Adam,  fin  imitatione  Adami  situm,J  as  the  Pelagians 

*  vainly  talk;  (fabulantur;)  but  it  is  the  fault  and  cor- 
'  ruption,  (vitium  et  depravatio,J  of  the  nature  of  every 

*  man,  that  is  naturally  ingendered  of  the  offspring  of 

*  Adam,   whereby   fqua  Jit  utj  man  is  very  far  gone 

*  (quam  longissime  distet,J  from  original  righteousness, 

*  ground  of  our  fuith,  and  the  rule  of  oar  life.  AVe  arc  to  compare  Scripture 
'  with  Scripture;  we  must  add  truth  to  truth;  and  disdaining  all  partial  and 
'  narrow  views  of  the  Deity  and  his  dispensations,  search  out  "all  the  counsel 
"of  God,"  as  far  as  it  is    revealed,  if  we  v/ish  to   become  wise  unto   salva- 

*  tion.' 

•  '  I  shall  first  notice  the  article  upon  orig-inal  sin,  in  which  it  is  said,  that 
'*  man  is  very  far  pjone  from  oi-iginal  righteousness:"  this  expression  im- 
'  plies,  thai  original  righteousness  is  not  entirely  lost,  that  all  the  good  quali- 
'  ties  and  prmciplcs,  with  which  man  was  at  first  created,  are  not  absolutely 
'  destroyed. 

f  Ainsworth  on  tlic  word  tjmm,  (7.  ) 


ON     THE    FIRST    CHAPTER.  81 

'  and  is  of  his  own  nature  inclined  to  evil;  so  that  the 
'  flesh  lusteth  always  contrary  to  the  Spirit;  and  there- 
'  fore  in  every  person  born  into  this  world,  it  deserveth 

*  God^s  wrath  and  damnation.'* 

P.  1.  '  When,  SsPc.'t  Had  his  Lordship  mentioned 
the  book,  or  books,  in  which  the  reader  might  find  ful- 
ler information  on  the  transaction  here  mentioned,  some- 
thing further  might  have  been  said  upon  it.  It  is, 
however,  of  little  consequence  in  the  argument,  what 
construction  either  party  at  that  time  put  upon  the  ar- 
ticle under  consideration.  This  can  only  prove  what 
they  thought  on  the  subject.  *  But  the  plain  and  obvi- 
'  ous  sense  of  the  passage'  is  to  be  sought  from  the  words 
themselves,  and  not  from  men's  thoughts  about  it.  The 
most  Calvinistic  of  the  Evangelical  clergy  are  perfecriy 
satisfied  with  the  article  as  it  now  stands;  and  only  de- 
sire that  it  may  be  cordially  subscribed,  and  firmly  ad- 
dered  to,  by  all  the  clergy;  and  by  their  means  be  made 
known  to  all  their  congregations,  that  they  may  believe 
and  practically  improve  it. 

P.  li.  1.  1.     '  The  article  proceeds  to  say,  that  man  of 
'  his  own  nature  inclineth  to  evil.'  1.  10.  'Inclineth  to 

*  evil.' — The  English  article  reads,  '  Is  of  his  own  na- 
'  ture  inclined;''  which  conveys  the  idea  of  a  natural 
strong  bias  to  evil,  more  forcibly  than  inclineth,  accord- 
ing to  the  idiom  of  our  language. 

•  Art.  ix. 

f  '  When  the  assembly  of  divines  in  the  reign  of  Charles  tlie  First,  under- 

*  took  to  reform,  as  they  called  it,  our  articles  according  to  the  Calvinistic 

*  creed,  they  proposed  to  omit  the  words,  '•  man  is  very  far  gone  from  ori- 
"  ginal  rigiiteousness,"  '  and  to  substitute  for  them,  "  man  is  wholly  depri- 
"  ved  of  original  righteousness."  It  was  admitted  by  both  parties,  that  the 
'  two  sentences  conveyed  ideas  extremely  different;  and  the  proposed  altera- 
'  tion  was  rejected  by  those,  who  wished  to  maintain  the  ancient  and  estab- 
'  lished  doctrine  of  the  church  of  England,  in  opposition  to  the  peculiar  tenets 
'of  Calvin.' 

VOL,     I.  M 


82  IIEMAIIKS 

P.  li.  1.  7.  *  The  article,  kc.'*— '  The  flesh  lusteth 
'  always  contrary  to  the  Spirit.' 

P.  li.  1.  11.  *  An  inclination  though  strong  may  be 
'  conquered.' — One  strong  inclination  may  be  conquer- 
ed by  another  still  stronger:  but  what  inclination  is  there 
in  fallen  man,  which  is  stronger  than  his  inclination  to 
evil?  An  inclination,  to  sensual  indulgence,  may  be  over- 
come by  a  stronger  inclination  to  acquire  honour,  or 
wealth,  or  even  to  enjoy  health  and  outward  comfort: 
and,  on  the  contrary,  a  propensity  to  ambition,  or  avarice, 
may  be  overcome  by  a  stronger  propensity  to  animal 
indulgence.  The  powers  of  the  mind  may  govern  the 
bodily  appetites:  but  the  works  of  the  flesh  include 
"  emulations,"  and  other  vices  of  the  mind,  as  well  as 
adultery,  fornication,  and  drunkenness:  and  if  emulation^ 
or  ambition,  overcome  sensuality,  what  is  there  in  man, 
without  divine  grace,  to  overcome  emulation?  The  hea- 
then philosophers  never  thought  of  any  thing  higher, 
than  keeping  men  from  low  vice  {tiirpe)  by  love  of 
glory,  or  regard  to  what  was  honourable;  {ho?jesttim;) 
but  the  love  of  glory,  "  the  honour  which  cometh  from 
"  man,"  is  at  least  as  opposite  to  true  religion  as  sensual 
indulgence.  "  God  resisteth  the  proud."  The  case  is 
therefore  desperate,  unless  some  radical  and  complete 
change  can  be  wrought  in  the  minds  and  hearts  of  men. 
Nothing  can  avail,  in  giving  siimers  a  victory  over  every 
evil  propensity,  but  a  new  creation.\ 

P.  li.  1.  12.     *  The  continuance  of  this  infection  of 

' '  nature,  even  in  those  who  are  baptized,'  &c.    However 

fully  satisfied  his  Lordship  may  be,  that  regenerated  and 

baptized  are  synonymous  terms,   he  could  not  expect 

that  the  persons,  whose  tenets  he  had  undertaken  to  re- 

*  *  Tl;e  arllcle  docs  not  prononme  with  Uic  Calvinists,  lli:it  man   of  his 
'  own  nature  c^n  perlonii  noUiini^  but  evil.'  ' 

t  (ial.  vi.  15.   G/'. 


ON    THE    FIRST    CHAPTER.  83 

iirte,  would  at  once  admit  his  conclusions,  even  before 
they  had  heard  his  arguments.  This,  therefore,  must 
be  allowed  to  he  petitio  principiiy  a  premature  assump- 
tion of  the  point  in  debate.  How  far  such  a  substitu- 
tion of  one  word  for  another,  in  quoting  our  articles  or 
liturgy,  by  a  Calvinist,  would  be  considered,  as  imply- 
ing dissatisfaction  w^iththe  language  of  them,  and  a  wish 
to  alter  it,  must  be  left  to  the  reader  to  decide. 

P.  li.  1.  14.  '  The  constant,  &c.'*  If  by  '  the  Spirit,' 
the  soul  be  meant,  and  by  '  the  flesh,'  the  body,  the  vic- 
tories of  the  Spirit  are  only  thoee  of  pride,  ambition, 
avarice,  and  malignant  passions,  over  sensuality.  But 
this  could  not  be  the  meaning  of  those  who  compiled 
the  articles.  "  They  that  are  in  the  flesh  cannot  please 
*'  God;  but  ye  are  not  in  the  flesh,  but  in  the  spirit;  if 
*'  so  be  the  Spirit  of  God  dwell  in  you."t  "  The 
"  Spirit"  in  the  passage  evidently  referred  to  in  the  arti- 
cle,J  must  mean  either  the  Holy  Spirit,  or  "that  which 
"  is  born  of  the  Spirit. "§  And  it  is  evident  that  the 
article  means  "  the  Holy  Spirit."  Depraved  nature  al- 
ways lusteth  contrary  to  the  strivings  of  the  Holy  Spirit; 
it  always  resists,  and  endeavours  to  quench  his  holy  mo- 
tions. But  when  he  ^  prevails,'  and  overcomes  depraved 
nature,  by  special  grace,  then  the  man  becomes  one  of 
those,  "  who  are  not  in  the  flesh,  but  in  the  spirit." 
The  latter  part  of  the  article,  (after  the  word  damnation,) 
speaks  of  such  persons  exclusively.  Yet  even  in  them, 
the  flesh  still  "  lusteth  against  the  Spirit;'*  "  so  that  the}* 
*'  cannot  do  the  things  which  they  would."  Sin,  however, 
has  no  longer  dominion;  but  the  new  and  holy  nature, 

•  •  The  constant  lusting  of  the  flesh  against  the  Spirit,  is  liere  asserted, 
■  generally  and  indiscriminately,  without  any  declaration  that  eitlier  the 
'  Spirit  or  the  flesh  invarialsly  and  necessarily  prevails  in  am'  particular  dcs- 
'  cription  oi'  persons.' 

t  Rom.  viii.  8,  9.  t  Gal.  v.  \7.  §  .Tohn  iii.  6. 


5i  REMARKS 

thus  implanted,  opposes  the  lustings  of  the  flesh,  and  in 
great  measure  prevails  against  them;  though  not  so  per- 
fectly, as  they  long,  and  pray,  that  it  should.  "  Being 
"  made  free  from  sin,  and  become  servants  to  God,  ye 
"  have  your  fruit  unto  holiness,  and  the  end  everlasting 
"  life."* — '  The  invariable  prevalence  of  the  flesh,  under 

*  one  form  or  other,  in  carnal  persons  lacking  the  Spirit 
'  of  Christ,'  we  do  indeed  maintain:  but  '  the  invariable 

*  prevalence  of  the  Spirit'  in  all  believers,  implies  more 
than  we  mean.  We  only  hold,  that,  notwithstanding 
evil  prevails  on  some  occasions  against  their  better  pur- 
poses; yet  they  are  so  *'  kept  by  the  power  of  God;" 
that  they  either  proceed  in  an  uniform  course  of  unre- 
served, though  imperfect,  obedience,  or  are  brought 
back  from  all  their  wanderings  in  deep  repentance, 
(often  by  means  of  severe  rebukes  and  chastisements;) 
and  by  renewed  faith  in  the  mercy  of  God,  through  Je- 
sus  Christ:  so  that  none  are  finally  left  to  perish;  but 
like  the  company,  in  the  ship  with  St.  Paul,  they  escape 
safe  from  all  perils  and  storms  to  the  heavenly  inheri- 
tance.    *  The  true,  faithful  man  endeavoureth  himself 

*  to  conform  his  will  to  God's  will,  in  all  things,  and  to 

*  walk  right  forth  in  his  percepts.  And  where  by  his  in- 
'  firmity  he  chanceth  to  fall,  he  lieth  not  still,  but,  by 
'  God's  help,  riseth  again:   and  his  trust  is  so  much  in 

*  God,  that  he  doubteth  not  in  God's  goodness  to  him; 
'  but  that,  if  by  fragility  and  weakness  he  fall  again, 

*  God  will  not  suffer  him  so  to  lie  still,  but  put  his  hand 

*  to  help  him  up  again,  and  so  at  the  last  he  will  take 
*him  up  at  death  unto  the  life  of  glory  everlasting.' 
(Cranmer^  Fathers  of  the  English  Churchy  Vol. 
iii,  p.  89.) 

P.  li.  1.  19.     '  It  cannot y  &c.'t      Calvinists  are   ge- 

•  Rom.  vl.  22. 

f  'It  cannot  therefore  be  pretended  that  this  article  gives  any  countenance 


ON    THE    FIRST    CHAPTER.  85 

nerally  accused  of  holding  too  lax,  rather  than  too  strict, 
sentiments,  in  respect  of  personal  obedience  and  holi- 
ness. Though  this  accusation,  as  to  the  body  at  large, 
is  ungrounded:  some  unguarded  expressions  in  the 
writings  or  discourses  of  individuals,  give  it  a  measure 
of  plausibility.      But,  that  the  Calvinists  hold  the  '  no- 

*  tions  of  sinless  obedience  and  spotless  purity  in  the 
'  elect,'  (as  to  this  world,)  is  to  me  a  novel  charge.  It 
is  true  indeed,  that  some  of  that  large  body,  which  has 
been  collected  by  Mr.  John  Wesley  and  his  assistants 
and  successors,  hold  the  doctrine  of  sinless  perfection, 
attainable  in  this  present  life;  and  some  think  them- 
selves to  have  attained  this  perfection;  but  they  cannot 
combine  with  it  the  idea  of  '  unspotted   purity  in  the 

*  elect,'  according  to  the  calvinistical  sense  of  that  word: 
because  they  are  most  decided  opposers  of  this  part  of 
the  calvinistical  system.  If,  however,  they  also  be 
classed  among  the  Calvinists;  this  tenet  belongs  to  them 
exclusively.  It  does  not  appear  in  what  sense,  this 
charge  is  brought  against  the  Calvinists,  unless  it  be, 
that  a  few  individuals,  who  called  themselves  by  this 
name,  have  maintained,  that  the  same  actions  which  are 
sins,  and  most  atrocious  crimes  in  other  men,  are  not 
sins  in  the  elect,  or  in  believers.  But,  I  will  confident- 
ly affirm,  that  by  the  verdict  of  an  immense  majority  of 
Calvinists,  these  men  would  be  adjudged  insane,  quo  ad 
hoc;  and  not  being  able  to  give  satisfactory  security  for 
their  good  behaviour  in  society,  should  be  restrained 
by  some  mild  confinement,  (like  other  lunaticks,)  from 
doing  mischief. — '  The  incorrigible  pollution  and  inevi- 
'  table  wickedness  in  the  reprobate,'  is  no  doctrine  of 
modern  Calvinists.     *  The   incorrigible   pollution  and 

'  to  the  Calvinistic  notions  of  sinless  obedience  and  unspotted  purity  in  the 
'  elect,  and  of  incorrigible  pollution  and  inevitable  wiciiedness  in  the  repro- 
■  bate.' 


86  REMARKS 

*  inevitajjle  wickedness  of  all  men,'  without  exception; 
unless  "  washed,  and  sanctified,  and  justified,  in  the 
"  name  of  the  Lord  Jesus  and  by  the  Spirit  of  our  God," 
we  indeed  hold;  and  wonder,  how  any  who  do  not,  can 
subscribe  our  articles.  The  word  reprobate  is  not,  in 
this  sense  found  in  scripture,  and  we  do  not  want  it, 
•'  He  that  believeth  not  the  Son  shall  not  see  life;  but  the 
"  wrath  of  Godabideth  onhim;"  and  "  Except  ye  re- 
"  pent,  ye  shall  all  likewise  perish."* 

P.  liii.  I,  15.  '  In  the^  &c.'t  The  words  quoted 
from  the  article  include  the  beginning,  as  well  as  the 
progress  of  the  change,  by  which  we  are  turned  from 
sin  to  God  and  Iioliness.  *'  The  preparations  of  the 
**  heart  are  from  the  Lord."|  "  He,  who  hath  begun 
"  a  good  work  in  you,  will  perform  it  until  the  day  of 
"  Christ."^  But  *  unassisted  exertions'  seem  to  im- 
ply, that  apart  from  the  grace  of  Christ,  we  may  have 
the  willing  mind,  though  without  assistance,  our  exer- 
tions will  not  be  eventually  successful.   '  Wherefore  we 

*  have  no  power  to  do  good  works  pleasant  and  accept- 
'  able  to  God,  without  the  grace  of  God  by  Christ  pre- 

*  venting  us,  that  we  may  have  a  good  will»  and  work- 
*■  ing  with  us  when  we  have  that  good  will.'lJ  The  co- 
operation here  spoken  of  is  expressly  mentioned  as  sub- 
sequent to  our  '  having  a  good  will;*  which  is  exclu- 
sively ascribed  to  the  '  preventing  grace  of  God  in  Christ 

*   Luke  xili.  3 — 5.   John  ill.  36. 

t  '  III  tlie  article  upon  free  will,  it  is  said,'  '  The  condition  of  man  after 
«  the  fall  of  Adam  is  such,  that  he  cannot  turn  and  prep:u-e  himself  -by  his 
'  own  naturul  strength   and  good  works,   to  faith  and   calling  upon   God;' 

*  that  is,  a  man  cannot  hy  his  own  natural  faculties  and  unassisted  exertions, 
'  so  counteract  and  correct  the  imperfection  and  corruption  derived  from 
'  the  fall  of  Adam,  as  to  be  able  of  himself  to  acquire  that  true  and  lively 
'  fliith  which  would  scou'c  his  salvation,  or  to  call  upon  God  with  that  sin* 
'  ccrity,  fervour,  and  devotion,  which  can  alone  give  efficacy  to  our  prayers.? 

i  I'rov.  xvi.  1.  §  riill.  i.  6.  tf  Conclusion  of  Art.  x. 


ON    THE    FIRST    CHAPTER.  87 

*  working  in  z/^,'  not  with  us.     *  As  by  thy  special 

*  grace  preventing  us,  thou  dost  put  into  our  minds 

*  good  desires,  so  by  thy  continual  help,  we  may  bring 
'  the  same  to  good  effect.'*  The  help  here  also  is  pray- 
ed for  as  a  subsequent  blessing,  to  the  good  desires  put 
into  our  hearts  by  preventing  grace. — Calvinists  readily 
allow,  that  man  by  nature,  without  either  special  pre- 
venting grace,  or  supernatural  assistance,  is  able  to  per- 
form a  decent  outward  morality,  to  believe  with  a  dead 
unfruitful  faith,  and  to  go  on  with  a  form  of  godliness: 

*  but  to  acquire  that  lively  faith  which  would  secure  his 
'  salvation,  or  to  call  on  God  with  that  sincerity,  fer- 
'  vour,  and  devotion,  which  alone  can  give  efficacy  to 

*  our  prayers,' — with  internal  holiness,  producing  uni- 
form, hearty,  and  unreserved  obedience,  he  cannot  at- 
tain. He  may  be  a  formalist,  or  a  hypocrite,  a  Pharisee, 
or  a  proud  heathen  or  infidel  moralist;  but  not  an  ac- 
cepted believer,  a  spiritual  worshipper,  or  a  humble  de- 
voted servant  of  God,  without  the  special  grace  of  God. 
Something  previous  to  assistance  is  here  needful  to 
those  dead  in  sin.  Till  omnipotence  restored  life  to 
Lazarus,  no  assistance  could  bring  him  out  of  the  grave. 

P.  liv.  1.  £0.  *  It  is,  &c.'f  It  does  not  become  us 
to  assign  limits  to  the  Almighty,  in  his  manner  of  be- 
stowing his  benefits.  He  confers,  or  withholds  them, 
in  perfect  wisdom,  justice,  goodness,  and  truth;  whether 
we  can  discern  it  or  no.  His  reasons  for  making  these 
differences,  which  to  us  may  appear  arbitrar}^,  or  capri- 
cious, will,  when  made  known  at  the  great  decisive  day, 
be  found  so  unanswerable,  as  to  stop  the  mouths  of  all 
his  enemies,  and  constrain  "  tlie  wicked  to  be  silent  in 
"  darkness;"!  while  all  his  friends  will  be  filled  with 

*  Col.  for  East  Sund. 

I  '  It  is  a  gift  not  bestowed  arbitrarily,  cannclously,  or  irrespectively.' 

^  1  Sam.  ii.  9. 


88  REMARKS 

admiration,  gratitude,  and  love.  At  present,  "  he  giv- 
"  eth  not  account  of  any  of  his  matters;"*  but  silences 
our  presumptuous  objections,  by  saying,  "  Nay,  but, 
**  O  ntgn,  who  art  thou  that  repliest  against  God?"t — 
The  word  irrespectively  requires  a  little  further  notice. 
Does  his  Lordship  maintain,  that  God,  in  giving  faith, 
has  respect  to  any  thing  good  in  those  who  receive  it, 
independent  of  his  special  grace?  If  this  be  so,  then 
without  doubt  boasting  is  introduced.  For  some  men 
have  by  nature,  without  special  preventing  grace,  the 
will  and  the  power  to  do  that  which  is  good  before 
God;  even  so  good,  as  to  induce  him  to  give  them  sa- 
ving faith  in  preference  to  others.  This  is  diametrically 
contrary  to  the  article  which  has  been  considered.  Yet 
unless  this  be  maintained,  faith  must  be  the  gift  of  God 
irrespectively  of  any  thing  good  in  him  who  re- 
ceives it. 

P.  liv.  1.  23.  '  We  can,  &c.'|  His  Lordship  has 
here  inadvertently  made  a  concession  of  so  great  import- 
ance as,  if  carried  to  its  full  consequences,  determines 
the  question.  Whether  the  church  of  England  be  Calvin- 
istick  in  doctrine  or  not?  The  passage,  inclosed  by  dou- 
ble inverted  commas,  is  adduced  as  the  words  of  '  mo- 

*  dern  Calvinistick  writers;  but  is  indeed  a  quotation 
from  the  Homilies  of  our  church!  Ergo,  the  compilers 
of  our  homilies  were  Calvinistick  writers.  The  same 
persons  formed  our  articles  and  liturgy:  (for  the  homily, 
whence  it  is  taken,  is  one  of  those  set  forth  in  Queen 
Elizabeth's  reign,  1562:)  Ergo,  they  who  formed  our 
articles  and  liturgy  were  Calvinistick  wi  iters. — '  It  is 

*  the  Holy  Ghost,  and  no  other  thing,  that  doth  quicken 

•  Job  xxxiii.  13.  f  Rom.  ix.  20. 

^  «  We  can  by  no  means  allow  the  inferences  attempted  to  be  drawn  from 

*  them  by  modern  Calvinistic  writers,  namely,  th;it  "  of  our  own  nature  we 
"  are  without  any  spark  of  goodness  in  us.'' 


ON    THE    FIRST    CHAPTER.  89 

'  the  minds  of  men,  stirring  up  good  and  godly  motions 

*  in  their  hearts,  which  are  agreeable  to  the  will  and 
'  commandment  of  God,   such  as  of  their  own  crooked 

*  and  perverse  nature  they  should  never  have.  "  That 
"  which  is  born  of  the  Spirit  is  spirit."  '  As  who  should 
'  say,  Man  of  his  own  nature  is  fleshly  and  carnal,   cor- 

*  rupt  and  naught,  sinful  and  disobedient  to  God,  with- 

*  out  any  spark  of  goodness  in  him,  without  any  virtuous 
'  or  godly  motion,  only  given  to  evil  thoughts  and  wick- 

*  ed  deeds.'*  It  certainly  may  be  presumed,  that  there 
is  a  striking  resemblance  between  the  language  of  mo- 
dern Calvinists,  and  that  of  our  venerable  reformers, 
when  the  one  is  mistaken  for  tlie  other,  by  our  opponents. 
Probably,  his  Lordship  met  with  the  passage,  in  the 
writings  of  some  modern  Calvinist;  and,  not  recognizing 
the  words  of  the  homily,  as  there  quoted,  supposed 
them  to  be  the  words  of  the  author,  and  so  produced 
them  as  a  specimen  of  our  doctrine:  and  such  indeed 
they  are,  and  ought  to  be,  considering  our  subscriptions, 
and  solemn  engagements  in  the  sight  of  God  in  this  be- 
half. A  genuine  controversialist  might  make  further 
use  of  this  extraordinary  inadvertency,  in  so  important 
a  matter;  but  I  shall  only  add,  my  sincere  desire  and 
prayer,  that  all  our  bishops,  priests,  and  deacons,  may 
become  so  familiarly  acquainted  with  the  language  of 
the  homilies,  as  to  be  effectually  secured  from  falling 
into  such  mistakes  in  future.  It  may  also  be  a  caution 
to  writers  in  general,  when  they  quote  words  with  mark- 
ed disapprobation,  to  ascertain  previously  from  what 
source  they  are  derived;  lest  in  aiming  a  deadly  blow  at 
an  adversary,  they  should  inadvertently  smite  a  friend  or 
a  parent. 

P.  Iv.  I.  13.     '  To  perform  their  part  towards  their 

*  Tfomlly  on  Whitsunday,  1  Psiii^ 
VOL.   I.  N 


yO  REMARKS 

'  conversions^  Tlie  persons,  addressed  by  the  apostle, 
were  called  on  to  "repent  and  be  converted;"  to  ^' re- 
"  pent  and  turn  to  God,  and  to  do  works  meet  for  re- 
"pentance."  Repentance  or  conversion,  (as  it  implies 
actively  turning  unto  God;)  is  wholly  the  act  of  the  peni- 
tfent:  but  to  *'  work  in  us  both  to  will  and  to  do,  is  the 
**  act  of  God  alone." 

P.  Ivi.  1.  7.  '  St.  Paul,  &c.'*  The  Calvinists,  in 
general,  and  the  evangelical  clergy  especially,  refer 
their  hearers  to  the  sacred  scriptures,  as  the  only  infalli- 
ble standard  of  truth  and  duty;  and,  in  particular,  when 

*  any  of  their  converts  fall  into  errors,  either  of  doctrine 
'  or  practice'  they  '  endeavour  to  bring  them  back'  to 
"  the  truth  as  it  is  in  Jesus," — by  referring  them   '  to 

*  the  written  word  of  God:'  and  they  consider,  as  danger- 
ous enthusiasts,  all  those  who  object  to  this  proceeding. 

But  the  word  argument  is  capable  of  difterent  mean- 
ings. The  apostles  used  arguments,  taken  from  the 
scriptures,  in  contending  with  the  Jews,  and  erring 
christians:  and  they  met  the  Gentiles  on  their  own 
ground,  and  by  plain  snd  forcible  arguments  endeavour- 
ed to  draw  them  off  from  "  lying  vanities,  to  serve  the 
"  living  and  true  God;"  and  to  receive  that  revelation, 
which  he  had  given  to  mankind  by  Jesus  Christ;  thus 
leading  them  to  the  scriptures  as  the  sole  standard  of 
truth  and  duty.  But  in  modern  times,  reason  and  reve- 
lation have  been  considered,  as  two  distinct  sources  of 
religious  instruction,  nearly  of  equal  authority.  Argu- 
ment has  been  at  some  times  used,  as  giving  additional 
certainty  and  authority,  to  "  the  testimony  of  God;"  at 
others,  as  fixing  the  sense  of  scripture  to  that  which  is 

*  '  St.  Paul,  wl»en  any  of  his  converts  fell  into  errors  eUher  of  doctrine  or 
'  of  practice,  endeavoured  to  bring  them  buck  to  the  truth  as  it  is  in  Jesus, 

*  by  argument,  and  by  referring  tlieni  either  to  liie  written  word  of  God,  or 
<  to  tJic  instructions  which  they  had  received  from  himself 


ON    THE  FIRST   CHAPTER.  91 

totally  different  from  the  obvious  meaning  of  the  words: 
and  not  seldom,  the  oracles  of  reason,  have  been  more 
directly  opposed  to  the  "  oracles  of  God."  We  cannot, 
therefore,  but  be  jealous  on  this  subject;  and  cautious 
of  admitting  as  an  ally,  one  who  has  so  often  been  a 
traitor.  We  must  insist  on  it,  that  the  scriptures  alone, 
(and  not  the  scriptures  and  human  reason,)  are  the  stand- 
ard of  truth  and  duty.  "  To  the  law  and  to  the  testi- 
"  mony:  if  they  speak  not  according  to  this  word,  it  is 
*'  because  there  is  no  light  in  them."*  Revelation  is 
*'  the  testimony  of  God."  The  only  exercise  of  the 
understanding,  by  which  we  can  receive  testimony^  is 
faith,  or  believing.  Reason  and  argument  indeed  have 
a  previous  office,  viz.  First  to  determine  how  far  the 
testimony  is,  or  is  not,  worthy  of  credit:  and  Secondly, 
to  ascertain  the  purport  and  meaning  of  the  testimony, 
or  what,  if  true,  it  amounts  to.  But,  this  being  done, 
we  can  no  more  receive  the  testimony  of  God,  by  any 
other  operation  of  the  mind,  than  that  of  believing; 
than  a  judge  and  jury,  can  decide  a  cause,  in  any  other 
way,  than  by  crediting  or  discrediting  the  witnesses. 
The  judge  may  reason  concerning  the  evidence,  either 
as  credible,  or  as  not  worthy  of  credit;  and  he  may 
show  to  what,  if  true,  it  amounts.  Thus  the  apostles, 
"  reasoned  from  the  scriptures,*'  with  those  who  ad- 
mitted their  divine  authority;  and  clearly  stated  what 
was  proved  by  them:  and  thus  infidels  reason  against 
the  scriptures,  as  incredible;  and  so,  rejecting  the  tes- 
timony of  God,  "  make  him  a  liar."  But  the  things 
revealed,  must  either  be  received  on  the  sole  authority 
of  God,  by  faith,  or  be  rejected  as  not  worthy  of  credit. 
As,  therefore,  there  is  only  one  source  of  truth,  even 
"  the  oracles  of  God;"  we  do  not  use  arguments,  taken 

•  Is.viii.  20 


92  REMARKS 

from  other  topics,  as  coadjutors  to  the  scriptures;  which 
is  like  holding  a  candle  to  increase  the  light  of  the  sun: 
much  less  do  we  argue  against  the  obvious  meaning  of 
the  scripture,  to  give  another  turn  to  it,  in  order  to 
avoid  a  conclusion,  which  we  may  call  and  attempt  to 
prove  irrational,  but  which  in  fact  is  the  wisdom  of 
God.* 

P.  Ivi.  1.  13.  '  Hedkhiot,  Erc.'t  The  evangelical 
clergy,  do  not  generally  tell  their  people  when  they  think 
them  in  danger  of  falling  into  error,   to   consult   '  their 

*  own  internal  feelings,  whether  they  are  in  the  way  to 
'  heaven:'  but  did  not  our  Lord,  when  he  said  to  Peter, 
three  times,  "  Simon,  son  of  Jonas,  lovest  thou  me?"| 
Did  he  not  tell  him  to  consult  his  internal  feelings, 
whether  he  were  a  true  believer  or  no?  Our  '  opinions 

*  and  actions'  ought  certainly  to  be  compared  with  the 
word  of  God:  but  ought  not  our  affections  also?  And 
are  not  all  affections  of  the  heart,  '  internal  feelings?' 
and  should  we  not  compare  our  affections  with  the 
standard  of  holiness,  the  law  of  God;  with  the  "  fruits 
"  of  the  Spirit;"  and  with  what  is  spoken  in  scripture 
of  the  fear  of  God,  sorrow  for  sin,  contrition,  shame,  and 
remorse,  and  "  trembling  at  the  word  of  God,"  of  love, 
gratitude,  and  joy,  and  love  of  the  brethren,  as  peculiar 
to  true  christians?  Are  not  these  *  internal  feelings,* 
though,  when  genuine,  they  are  manifested  by  external 
effects?  Do  they  not  differ  essentially  from  the   '  inter- 

*  nal  feelings'  of  the  proud,  the  hard  hearted,  the  pre- 
sumptuous, the  ungrateful,  the  rebellious,  and  of  those 

•  1  Cor.   i.  2:3—25. 

-j-  •  He  did  not  tell  them  to  consult  tlieir  own  internal  feelings,  whether 
'  tliey  were  in  the  way  to  lieaveji,  but  to  compare  their  actions  and  opinions 
'  with  llie  gospel  which  he  hud  preached:  this  was  with  him  the  only  crite- 
'  rion  of  saving  faitli.' 

^  John  xxi.  15—17. 


ON    THE    FIRST    CHAPTER.  '93 

who  are  "  hateful  and  hating  one  another?"  And  if  the 
'  internal  feelings'  be  totally  wrong,  or  if  right  affections 
be  wholly  wanting;  what  are  the  most  scriptural  opin- 
ions, and  external  actions,  better  than  formality  and  hy- 
pocrisy? The  holy  law  is  love  to  God  and  man.  "  The 
"  fruit  of  the  Spirit  is  love,  joy,  peace,  &c."  The 
Psalmist,  even  **  the  man  after  God's  own  heart," 
speaks  continually  of  "  thirsting  for  God,  even  for  the 
"  living  God;"  "  longing,  yea,  even  fainting  for  the 
"  courts  of  the  Lord,*  rejoicing  in  God;"  "  delight- 
*'  ingin  him;"  and  in  his  commandments,  and  he  calls 
on  others  to  do  the  same.f  Our  Lord  pronounces  those 
blessed,  who  "  hunger  and  thirst  after  righteousness; 
*'  for  their's  is  the  kingdom  of  heaven. ":f  St.  Paul 
calls  on  the  Philippians  to  "  rejoice  in  the  Lord  always;"^ 
and  he  says,  "  We  are  the  circumcision,  who  worship 
•'  God  in  the  Spirit,  and  rejoice  in  Christ  Jesus,  and 
"  put  no  confidence  in  the  flesh.  "*[[  St.  Peter  thus  ad- 
dresses the  christians  to  whom  he  writes:  "  Whom 
"  having  not  seen  ye  love,  in  whom  though  now  ye  see 
*'  him  not,  yet  believing,  ye  rejoice  with  joy  unspeaka- 
*'  ble  and  full  of  g.ory."||     Are  not  all  these    '  internal 

*  feelings?'  And  do  they  not  prove,  that  those  who  are 
conscious  of  them,  may  warrantably  conclude  them- 
selves to  be  in  the  way  of  salvation?  indeed  divine  life 
itself,  purity  of  heart,  and  all  vital  godliness  are  '  internal 

*  feelings:'  and  religion,  however  exact  in  '  opinions  and 

*  actions'  without  them  is  a  lifeless  statue  or  corpse; 
like  one  of  those  which  Ezekiel  in  vision  saw,  when 
"  the  bones  came  together,  bone  to  his  bone,  and — the 
"  sinews  and  flesh  came  upon  them,  and  the  skin  cov- 

•  Ps.  xlii.  2.  Ixiii.  1.  Ixxxiv.  1,2.  cxix.  14.  131.  cxliil.  6.         |  Ps.  xxx.  11. 
xxxii.  11.  xxxiii.  1.  xxxvii.  4.  xciv.  19.  cxii.  1.  cxix.  14.  40.  111.  ^:    Mall- 

V.  6.  §  Phil,  iv,  J.  4.  t  I'liil  ii'i-  S-  |!   1  P«=t.  i.  8. 


94  REMAKKS 

*'  eredthem,  but  there  was  no  breath  in  them."     But 
when  "  the  breath  came  into  them  they  lived."* 

But  there  are  indeed  many  unholy  affections,  and  de- 
lusive internal  feelings  in  religion.  The  grand  concern 
then  is,  not  indiscriminately  to  condemn  them  all;  but 
to  distinguish  "  the  precious  from  the  vile."  We 
should  enquire,  whether  our  fears  and  hopes,  our  sor- 
rows and  joys,  our  love  and  hatred,  our  desires  and 
aversions,  be  fixed  on  the  same  objects,  regulated  in  the 
same  manner,  and  productive  of  the  same  effects  on  our 
outward  conduct,  as  these  affections  were,  in  the  per- 
sons marked  with  decided  approbation  in  the  word  of 
God:  or  whether  they  be  unscriptural,  as  to  their  ob- 
jects, their  nature,  tendency  and  effects.  These,  and 
many  other  particulars,  must  be  examined  and  assayed 
by  the  holy  scriptures;  and  it  cannot  be  wrong  to  call 
on  our  hearers,  to  judge  of  the  state  of  their  hearts,  as 
well  as  of  their  opinions  and  actions,  according  to  the 
oracles  of  God.  "  Examine  yourselves,  whether  ye  be 
"  in  the  faith,  prove  your  ownselves;  know  ye  not 
"  your  ownselves,  how  that  Jesus  Christ  is  in  you,  cx- 
"  cept  ye  be  reprobates?"  (or  disapproved  persons.)! 
'*  I  am  crucified  with  Christ;  nevertheless  I  live;  yet 
*'  not  I,  but  Christ  liveth  in  me;  and  the  life  which  I 
"  now  live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of 
"  God,  who  loved  me  and  gave  himself  for  me. "J 
*  Cleanse  the  thoughts  of  our  hearts,  by  the  inspiration 
'  of  thy  Holy  Spirit,  that  we  may  perfectly  love  thee.'§ 
Our  internal  feelings  indeed  must  be  judged  of,  not  by 
tlx.r  vehemence,  but  by  the  nature  and  effects  of  them; 
and  the  proportion  wliich  they  bear  to  their  respective 
objects,  compared  with  the   exercise  of  similar   affec- 

•   Rz.  xxxvii.  1— 10.  t  2  Cor.  xiii.  5.  f  Gal.  :i.  20. 

e.  Col.  communion  service. 


ON    THE    FIRST    CHAPTER.  95 

tion?,  when  called  forth  by  the  interests  and  concerns 
of  this  life. 

To  employ  another  similitude:  a  religion  of  vehe- 
ment affections,  without  scriptural  knowledge  and  judg- 
ment, and  the  sober  exercise  of  our  mental  powers;  is 
like  a  ship  with  crowded  sails;  but  without  helm,  chart, 
compass,  or  ballast;  which  is  far  more  likely  to  be  driven 
on  the  rocks,  than  to  the  de  sired  port.  A  religion  all 
intellect,  and  external  action,  without  affections  or  in- 
ternal feelings,  is  like  a  ship,  with  helm,  chart,  com- 
pass and  ballast,  but  without  masts  or  sails;  which  must 
either  lie  as  a  log  on  the  water,  or  be  driven  about  by 
currents,  or  tides  as  they  rise  and  fall,  being  perfectly 
unmanageable.  "  That  your  love  may  abound  more 
"  and  more,  in  knowledge  and  in  all  judgment."* 
"  Did  not  he  who  made  that  which  is  without,  make 
"  that  which  is  within  also?"t  Did  he  not  create  the 
heart  as  well  as  the  understanding,  and  form  us  capa- 
ble oi feeling  as  well  as  knowing?  And  docs  he  not, 
both  in  the  law  and  in  the  gospel,  demand  the  heart  for 
himself? 

Motives,  especially,  which  are  '  internal  feelings,'  are 
essential  to  moral  agency  and  responsibility.  The  good 
or  bad  motive  often  makes  the  discrimination  of  "  good 
"  before  God,"  or  "  abomination  in  his  sight,"  in  the 
same  outward  action.— "To  give  alms  to  be  seen  of 
"  men,"  that  is,  from  love  of  praise,  is  pride  which  God 
abhors  and  resists:  yet  God  will  not  forget  the  work  and 
labour  of  love,  which  men  "  have  showed  towards  his 
"  name,"  in  ministering  to  his  saints,  or  doing  good  to 
others  for  his  sake.  What  more  pleasing  to  God,  than 
to  preach  the  gospel,  from  zeal  for  his  glory,  and  love  to 
the  souls  of  men?   What  more  abominable,    than  to 

*  Phil,  i  11.  t  Uikexi.  39,  40. 


96  REMARKS 

preach  it  from  envy  and  strife,  ambition,  or  love  of  fil- 
thy lucre?  On  a  subject  involving  so  much  of  what  the 
scripture  inculcates,  great  caution  is  needful,  in  censur- 
ing even  what  is  spurious  or  enthusiastical. 

P.  Ivi.  1.  23.  '  The  first,  &c.'*  In  this  we  all  cer- 
tainly  ought  to  imitate  them:  but  did  they  not  also  ad- 
dress their  consciences?  "By  manifestation  of  the  truth 
"  commending  ourselves  to  every  man's  conscience,  in 
"  the  sight  of  God.  "f     And  is  not  conscience  an  '  inter- 

*  nal  feeling.?'  Did  not  the  apostles  beseech  and  persuade, 
as  well  as  reason?  And  do  not  intreaty  and  persuasion 
address  the  feelings  of  the  heart?  Actors  on  the  stage, 
indeed,  aim  to  excite  the  passions,  by  addressing  them- 
selves to  the  i?7iagi?iation;  without  informing  the  mind, 
or  convincing  the  judgment:  and,  alas!  too  many  preach- 
ers seem  to  copy  them,  rather  than  '  the  first  preachers 

*  of  the  gospel.' — A  judge,  in  summing  up  the  evidence, 
and  giving  his  charge  to  the  jury,  avoids,  at  least  ought 
to  avoid,  exciting  the  passions,  as  much  as  possible. 
His  object  should  be,  to  inform  the  mind,  and  direct 
and  convince  the  judgment.  But  the  able  counsel  at  the 
bar,  and  the  eloquent  speaker  in  the  senate,  especially 
when  conscious  that  his  cause  is  so  good,  that  it  needs 
only  to  be  known,  in  order  to  be  approved  by  all  impar- 
tial men;  first  addresses  the  understandings  of  his  audi- 
tors: and,  having  produced  the  conviction  which  he  in- 
tended, he  attempts,  by  all  his  powers  of  oratory,  by 
persuasion,  or  expostulation,  or  remonstrance,  in  every 

•  •  The  first  preacliers  of  the  Gospel  addressed  the  undevstandinjjs  of  their 
'  hearers,  and  enforced  the  necessity  of  a  Redeemer,  i)y  reasonin;^  founded  in 
'  the  fallen  and  lost  condition  of  iian:  they  constantly  set  before  tliem  the 

♦  folly  and  fatal  consequences  of  voluntarily  neglecting  so  great  salvation, 

•  and  animated  thenn  to  a  grateful  sense  of  the  divine  goodness,  by  display- 
'  ingthe  love  of  God  in  sending  "his  only-begotten  Son  into  the  world,  that 
"  whosoever  believcth  in  him,  sl.ould  not  perish  but  have  everlasting  life." 

1 2  Cor.  jv.  2. 


ON    THE    FIRST    CHAPTER.  97 

varied  form,  to  excite  the  passions,  and  to  produce  the 
practical  effect  at  which  he  aims.  This  surely  should 
be  the  pattern  of  the  christian  minister:  only  all  his  infor- 
mation, and  argument  for  conviction,  and  motives  should 
be  deduced  from  the  word  of  God;  and  other  topicks 
introduced,  principally  for  illustration,  and  collateral 
purposes.  He  ought  not,  like  the  actor,  to  address  the 
passions,  through  the  imagination,  or  to  excite  them  by 
things  unreal, — or  unknown.  Nor  ought  he  to  address 
the  intellect  only:  but  he  should  address  the  conscience, 
and  the  passions,  by  previously  instructing  the  mind, 
and  rectifying  the  judgment.  This  indeed  his  Lordship, 
in  general  terms,  seems  to  allow. 

P.  Ivii.  1.  20.  Note  from  Warburton.  '  On  the 
'  whole^  &c.'*  I  set  before  the  reader  the  words  of  Bp. 
Warburton,  concerning  internal  feelings,  rnystick  spirit- 
ualism^ and  extatick  raptures;  but  after  what  has  been 
stated,  it  is  not  needful  to  animadvert  on  these  expres- 
sions, which  are  not  found  in  our  writings,  but  devised 
by  himself.  The  clause,  however,  *  the  test  of  this 
'  truth,  reason,'  requires  some  notice,  as  illustrating 
what  has  before  been  advanced:  viz.  that  human  reason, 
instead  of  being  the  humble  scholar  of  revelation,  first 
proposes  herself  as  an  ally,  then  becomes  a  competitor, 
instead  of  a  coadjutor;  at  length  throws  off  the  mask, 
appears  an  avowed  and  undisguised  traitor,  expels  rev- 
elation  from  the  throne,  and  usurps  it  to  herself.    "  To 

*  *  On  tlie  whole,  ther«foi'e,  v/e  conclude,  that  that  wisdom  which  divests 
'  tlie  Christian  faitli  of  its  truth,  and  the  test  of  this  truth,  reason,  and  re- 
'  solves  all  into  internal  feeling-s,  into  mystic  spiritualism,  and  exstatic  rap- 
'  tures,  Instead  of  giving  it  the  manly  support  of  moral  demonstiation,  that 
'  this,  I  say,  can  never  be  the  wisdom  which  is  from  above,  whose  character- 
'  istic  attribute  is  purity.  Thus,  on  a  fair  trial,  these  illuminated  Doctors 
'  have,  at  their  very  first  entrance,  excluded  themselves  from  their  high  pre- 
'  tensions:  principles  like  these  always  coining  from  spiritual  impurity,  unit 
*  often  leading,  as  we  have  seen,  into  the  very  sink  of  the  carnal.' 

'       VOL.   I.  0 


98  REMARKS 

*'  the  law  and  to  the  testimony."  As  to  the  unsupported 
accusations,  in  the  conclusion,  I  can  only  say,  they  are 
worthy  of  the  pen  which  wrote  them. 

P.  Iviii.  1.  14.  'Is  such,  &c.'*  I  know  not  from 
which  of  the  books  of  modern  Calvinists,  and  living 
authors,  the  sentiments  of  this  passage  could  be  taken. 
I  do  not  kuQw,  that  our  predecessors  maintained  them: 
but,  supposing  that  some  did,  why  are  the  sins  of  the 
dead  to  be  imputed  to  us,  if  we  do  not  imitate  them? 
No  doubt  there  are,  and  always  have  been,  enthusiasts; 
and  passages,  from  journals  and  pamphlets,  might  be 
adduced,  which  deserve  this  censure,  perhaps  in  its  full 
extent.  But  the  evangelical  clergy  are  not  at  all  involv- 
ed in  it.  The  exceptionable  tenets  cannot  be  produced 
from  their  writings;  but,  in  general,  from  those  who  are 
wholly  averse  from  the  peculiarities  of  Calvinism.  I  am 
confident,  that  there  are  scarcely  any  of  the  body,  de- 
nominated '  evangelical  clergymen,'  who  do  not  dis- 
claim, and  protest  against,  that  '  passive  waiting  for  the 
'  impulses  of  the  Spirit,  which  modern  enthusiasts  re- 
'  commend  to  their  hearers.*  Waiting,  in  the  diligent 
use  of  means,  and  carefully  avoiding  wliatever  is  known 
to  be  contrary  to  the  will  of  God,  are  very  different  in- 
dt^d  from  passive  waiting. — 'Assurance  of  salvation,' 
except  that  which  arises  from  the  consciousness  of  deep 
repentance,  lively  faith  in  Christ,  and  "  the  work  of  faith 
"  the  labour  of  love,  and  the  patience  of  hope;"  none  of 
the  evangelical  clergy,  at  least  very  few,  at  all  maintain, 

•  '  Is  sucli  earnestness  in  enl'orcing  tlie  duty  and  necessity  of  .active  excr- 
'  tion,  consistent  with  that  passive  waiting  for  the  impulses  of  the  Spirit, 
'  which  modern  enthusiasts  recommend  to  their  hearers,  or  with  that  assu- 
'  ranee  of  salvation  which  they  so  confidently  inculcate?  If  the  Holy  Ghost. 
'  were  to  effect  t!ie  salvation  of  men  without  any  exercise  of  their  undei"- 
*  standing  and  will,  any  tfi'oit  of  their  own,  why  did  our  Saviour  reproach 
'  the  obstlnute  infidelity  of  the  Jews,  or  emphatically  ask,  "Why  ewn  Ck 
"  yourselves  judge  ye  not  wluit  is  righ'.'" 


ON    THE    FIRST   CHAPTER.  99 

Whether  repentance,  faith,  love,  and  holy,  uniform,  un- 
reserved, though  imperfect,  obedience,  do  not  warrant 
.  tlie  assurance,  that  we  are  now  in  a  justified  and  recon- 
ciled state;  at  peace  with  God;  and  his  children,  as  at- 
tested by  the  Spirit  of  adoption,  must  be  left  to  the  rea- 
der to  determine.  No  evangelical  clergyman,  I  am 
confident,  maintains  '  that  the  Holy  Spirit  is  to  effect 
*  the  salvation  of  men  without  any  exercise  of  their  own 
'understanding  and  will,  or  any  effort  of  their  own:' 
they  all  inculcate,  that  we  ought  to  "  work  out  our  own 
"  salvation,  with  fear  and  trembling:  for  it  is  God  who 
*'  worketh  in  us,  both  to  will  and  to  do  of  his  good 
*'  pleasure." 

P.  lix.  1.  5.  *  ThosCy  &c.'*  This  passage  concedes 
an  important  point,  strenuously  maintained  by  those 
called  evangelical  preachers,  as  essential  to  their  system, 
in  addressing  nominal  christians;  and  as  strenuously  de- 
nied by  many  of  their  opponents. 

P.  lix.  1.  25.     '•His  xvillf   &c.'t     How  'the  will  can. 

*  '  Those  who  cull  Uiemselves  Christians,  merely  because  they  happen  to 

•  be  born  In  a  Christian  country,  but  attend  neither  to  the  doctrines  nor  to  the 

•  duties  of  the  Gospel,  seem  to  differ  but  little,  with  respect  to  the  point 

•  now  under  consideration,  from  those  to  whom  the  gospel  was  first  preach- 

•  ed.  The  process  in  both  must  be  nearly  the  same.  The  nominal  Chris- 
'  tian,  who  has  hitherto  neglected  the  portion  of  grace  vouchsafed  to  him  at 

•  the  time  of  his  baptism,  may  by  som.e  cause  be  roused  from  his  indifference, 

•  and  become  convinced  of  the  error  of  his  ways — he  may   at  length  be 

•  brought  to  a  sense  of  his  duty,  by  listening  to  religious  instruction,  or  by 
'  the  awakening  force  of  severe  affliction:  but  tlie  firmest  conviction  of  the 

•  truth  of  the  Gospel,  the  keenest  sorrow  for  past  offences,  and  the  strongest 

•  resolutions  of  amendment,  will  not,  in  his  fallen  and  degenerate  state,  ena- 

•  hie  him  of  himself  to  "  do  good  works  jjleasant  and  acceptable  to  God," 

■j-  '  His  will  must  be  guided,  and  his  actions  must  be  assisted,  by  the  Holy 
'  Spirit.    The  doctrine  of  preventing  and  co-operating  grace  tlius  explained, 

•  does  not  destroy  the  free-agency  of  man,  by  ascribing  both  his  good  will 

•  and  good  works  solely  to  the  resistless  influence  of  the  Holy  Ghost.  It 
'  does  not  Ccdl  upon  a  man  indolently  to  wait  for  the  workings  of  the  Spirit, 
'  without  any  effort  of  his  own,  any  endeavour  after  righteoubness.  It  on- 
'  courages  him  to  commune  with  h'.s  o',\'i.  ueart,  and  to  search  ths  scriptures. 


100  REMARKS 

'  be  guided,'  without  being  influenced  to  make  a  right 
choice,  does  not  appear.  The  co-operation  does  not 
commence,  according  to  the  article,  till  *  the  grace  of 

*  God  has  prevented,  (or  gone  before  us,*)  that  we  may 
'  have  a  good  will;'  and  then  indeed  we  become  active 
and  earnest;  and  the  '  grace  of  God  in  Christ  worketh 
'  with  us,  when  we  have  that  good  will:'  for  before  there 
was  nothing  in  us  with  which  it  could  co-operate.  This 
no  more  destroys  free  agency;  than  argument  and  per- 
suasion, by  which  a  man  is  rendered  willing  to  do,  what 
he  before  was  averse  to,  destroys  it.  The  influence  in- 
deed is  of  a  higher  nature,  and  communicates  not  only 
new  information  to  the  mind,  but  also  a  new  bias  to  the 
will  and  aft'ections;  by  which,  being  freed  from  the  slave- 
ry of  sin,  he  is  led  to  choose  and  love  what  before  were 
the  objects  of  his  strong  aversion.  "  The  carnal  mind 
'*  is  enmity  against  God;  for  it  is  not  subject  to  the  law 
"of  God,  nor  indeed  can  be."  "We  know  that  all 
"  things  work  together  for  good  to  them  that  love  God, 
"  to  them  who  are  the  called  according  to  his  purpose."! 
How  comes  it  that  they,  whose  "  mind  was  enmity 
"  against  God,  and  could  not  be  subject  to  his  law," 
now  love  him?  He  hath  fulfilled  his  promise  in  their 
case;  *'  I  will  put  my  laws  into  their  mind,  and  write 
"them  in  their  hearts:''^  even  these  two  great  com- 
mandments, "Thou  shalt  love  the  Lord  thy  God  with 
"  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
"  miiid,  and  with  all  thy  strength;"  and  "  Thou  shalt 
"  love  thy  neighbour  as  thyself."^     '  Lord  have  mercy 

*  as  preparatory  steps;  but  at  the  same  time  it  does  not  teach  liim  to  rely 

*  solely  upon  his  own  strength,  in  the  gieat  business  of  working  out  his  sal- 

*  vation.' 

•  Prevent  (praevenio,  Lat.  prevenir,  Fr.)    1.  To  go  before  as  a  guide,  mak- 
ing the  way  easy.     2.  To  go  before,  to  be  before,  to  anticipate.     fJoImson^} 
•}•  Rom.  viii.  7-  28.  +  Hcb.  viii.  10  §  Mark  xii.  30,  31. 


ON    THE    FIRST    CHAPTER.  101 

'  upon  US,  and  write  all  tliQse  thy  laws  in  our  hearts,  we 
'  beseech  thee,'  and  '  incline  our  hearts  to  keep  them.' 
This  view  unreservedly  ascribes  all  the  glory  to  God, 
and  effectually  excludes  boasting:  and  it  does  not  teach 
man  to  rely,  either  solely,  or  at  all,  on  his  own  strength, 
but  to  "  be  strong  in  the  Lord,  and  in  the  power  of  his 
**  might."* — The  term  resistless,  and  indolently  waiting, 
have  been  already  disclaimed. 

P.  Ix.  1.  13.  *  The  very  expression,  &c.'|  Certainly 
we  work,  when  preventing  grace  has  wrought  in  us  to 
will;  but  not  before:  for  how  can  a  man  act  freely  and 
voluntarily,  befoi^e  he  is  willing?  But  the  text  "  We 
"  are  labourers  together  with  God,"  evidently  means 
the  labour  of  ministers  for  the  salvation  of  others;  not 
that  of  sinners  "  working  out  their  own  salvation,"  as 
the  whole  context  shows,  and  as  I  believe  all  expositors 
agree  4 

P.  Ix.  1.  19.    '  It  gives  the  first  spring  and  rise  to  'our 

*  endeavours,  that  we  may  have  a  good  will.'  In  doing 
this  what  is  there  in  fallen  man,  which  co-operates  with 
ihe  preventing  grace  of  God?  Even  the  desire  and  en- 
deavour to  be  willing,  must  imply  a  previous  degree  of 
willingness, 

P.  Ix.  Ixi.     Note.     *  In  speaking,  &c.'§     This  note 

•  Eph.  vi.  10. 

f  '  The  very  expression  of  this  lOth  article,  The  grace  ©f  God  preventing 

•  us  that  we  may  have  a  good  will,  and  -working  -with  us,'  *  plainly  shows  that 

*  we  also  work.  Though  "  it  is  God  that  worketh  in  us,"  *  yet,  "  we  are  la- 
"  bourers  together  with  God." 

Jf  "God's  husbandry."  *I  think  it  better  rendered  God's  field,  by  Chry- 
'  sostom,  Oecumenius,  and  Theophylaci,  who  hence  infer,  that  the  field  is 

*  God's,  the  apostles  only  yiwfiyoi  oLvh,  his  labourers,  sent  forth  to  labour  in  it, 

•  and  enabled  by  him  for  that  work.'     (See  on  46,  Refutation.  J     '  I  have 

•  planted  the  gospel  among  you,  ApoUos  watered  the  seed  sown,  but  God  only 
'  gave  the  increase  of  itt — The  glory  of  all  must  be  ascribed  to  God  that 
'  giveth  the  increase.'     flF/dtby  on  1  Cor.  iii.  6,  7.  9.) 

§  '  In  speaking  of  good  works,  and  a  good  will,  it  is  indispensably  neces- 


102  REMARKS 

expresses  the  sentiments  of  the  Calvinists,  and  evangeli- 
cal clergy  on  the  subject,  very  clearly:  and  indeed 
yields  a  point,  which  almost  determines  the  controversy,  • 
For  we  readily  allow  that  men  withont  grace,  are  able 
to  perform  *  natural  good  works;'*  but  not  what  the 
scripture  calls  "  good  works,"  pleasant  and  acceptable 
to  God. 

P.  Ix.  last  line.       *  The  words,  &c.'t     '  Gratia  del 

•  qua  per  Qhristum  est  nos  prirveniente  ut  velimus,  et 
^  co-opera?Jte  dum  voliitmis.'X  Here  the  co-operation 
is  most  manifestly  confined  to  the  latter  clause,  and  fol- 
lows velimus.  And  it  is  allowed  1>y  Calvinists,  that 
when  we  are  made  willing,  '  tlie  grace  of  God  and  the 

•  will  of  man  v/ork  together  at  the  same  moment.'-— If 
the  grace  of  God  be  withdrawn,  we  shall  certainly  cease 
to  will,  conformably  to  its  previous  suggestions,  and  sin 
tends  to  provoke  God  to  withdraw  it.  Whether  it  ever 
be  finally  withdrawn  from  true  believers,  is  another 
question.  If  good  works  were  so  attributed  to  the  sole 
operation  of  divine  grace,  as  to  exclude  our  voluntary 
agency:  they  would  no  more  be  our  works,  than  the 

•  sary  to  distinguish  whether  we  mean  in  the  sight  of  God,  or  in  the  sight  of 

•  men.     A  man  may,  by  his  own  natural  and  unassisted  powers,  do   works    - 
'  good  in  the  sight  of  men;  and  the  same  human  judgment  will   call  the  will 

•  which  produces  these  works  good.  But  both  these  works  and  this  will 
'  may  be  very  far  from  good  in  the  sight  of  a  pure  and  holy  God,  "  in  whose 
"  sight  the  heavens  are  not  clean,"  Job  xv.  15.  and  "  who  chargeth  his  an- 
••  gels  with  folly,"  iv.  18.  "  Tlie  best  things  which  we  do,"  '  says  Hooker, 
"  have  something  in  them  to  be  pardoned." 

•  Art.  X. 

f  '  The  words  in   the  Latin  copy  of  the  articles  are  "  dum  volumus," 

•  while  wc  will:  which  still  more  clearly  show  that  the  grace  of  God  and  will 
'  of  man  act  together  at  the  same  moment.     And  the  words  seem  further  to 

•  indicate  tiiat  the  grace  of  God  will  be  withdrawn,  if  we  cea.se  to  will  con- 
'formably  to  its  suggestions.     Thus,  good  works  jire  not  attributed   by  our 

•  church  to  the  sole  operation  of  di\ine  grace,   but  to  the  joint  and  contem- 

•  poraneous  operation  of  divine  {^-race  and  human  agency.' 

♦  Lat.  Art  .1. 


ON    THE    FIRST    CHAPTER.  103 

statue  IS  the  work  of  the  chisels  and  hammers,  which  the 
statuary  employed  in  forming  it.  Possibly  a  few  in- 
dividuals may  be  capable  of  holding  so  monstrous  an 
absurdity;  but  no  large  body  of  men,  in  any  age  or  na- 
tion, have  deliberately  maintained  it.  The  human  un- 
derstanding involuntarily  revolts  from  it.  The  will  in 
the  first  place,  and  the  power  of  accomplishing  after, 
wards,  may  be,  and  in  things  "  good  before  God"  done 
by  fallen  man,  must  be  the  effect  of  divine  grace;  but 
the  works  themselves  are  our  willing  services.  "  We  are 
"  his  workmanship,  created  in  Christ  Jesus  unto  good 
"  works,  which  God  hath  before  ordained,  that  we 
*'  should  walk  in  them."*  *'  Striving  according  to  his 
"  working,  which  worketh  in  us  mightily."!  The 
words  Joint  and  contemporaneous,  not  being  scriptural: 
there  can  be  nothing  wrong  in  our  attempting  to  ex- 
press our  meaning  in  other  words,  which  do  not,  as  we 
think,  so  much  appear  to  divide  the  glory  between 
"  the  God  of  all  grace"  and  his  sinful  creatures. 

P.  Ixi.  1.  10.  '  It  is  acknowledged,  &c.'|  This  al- 
lows, that  the  want  of  a  disposition  is  the  want  of  ability; 
and  that  man  by  nature  has  not  the  disposition.  This 
two-fold  concession  is  of  peculiarly  great  importance. 
The  system  of  Calvinists  cannot  consistently  be  sup- 
ported without  it:  nor  can  any  essential  part  of  that 
system,  (Calvinism,)  be  consistently  denied  by  those 
who  admit  it. 

P.  Ixi.  1.  17.  *  It  does  not  necessarily  cause  men 
*  to  perform  good  works.'  That  is,  as  fire  necessarily 
consumes  wood,  without  any  consent  of  the  wood  to  be 
consumed;  or  indeed  any  intention  of  the  fire  to  con- 

•Eph.  ii.  10.  fCol.i.  29.     See  on  Chap.  vil. 

i  'It  is  acknowledged,  that  man  has  not  the  dLsposition,  and  consequent- 
'  ly  not  the  ability  to  do  what  in  the  sig-l'.t  of  Gcd  is  good,  till  he  is  influenced 
'  by  the  Spirit  of  God* 


104  REMARKS 

sume  it.  "  It  is  God  who  worketh  in  us,  both  to  will 
*'  and  to  do." 

r.  Ixii.  1.  7.  '  The  Holy  Spirit,  &c.'*  The  word 
of  God  *  points  out  the  way  to  health,  and  truth,  and 
'  life:'  but  if  this  be  all  which  the  Holy  Spirit  does,  in 
what  consists  the  difference  between  the  outward  teach- 
ing of  the  scripture,  and  the  inward  teaching  of  the  Holy 
Spirit?  And  if  '  it  rests  with  ourselves  whether  we  will 
'  follow  his  directions:'  how  do  '  all  holy  desires ,"*  come 
from  God:  and  what  must  be  the  consequence,  if  '  it 
'  be  acknowledged,  that  man  has   not  the  disposition, 

*  and  consequently  not  the  ability,  to  do  what   is  good 

*  in  the  sight  of  God?'  Being  destitute  both  of  the  dis- 
position and  the  ability,  he  must  inevitably  refuse  com- 
pliance with  the  directions  given  to  him.     *  O  Lord, 

*  from  whom  all  good  things  do  come,  grant  to  thy  hum- 

*  ble  servants,  that  by  thy   holy  inspiration,  they   may 

*  think  those  things  that  be  good,  and  by  thy  merciful 

*  guiding  may  perform  the  same,  through  our  Lord 
'  Jesus  Christ,  Amen.'f 

P.  Ixii.  1.  9.  '  Irresistible,  Sec. 'J  While  we  give 
up  the  words  irresistible  and  resistless;  it  may  be  ob- 
served, that  the  idea  conveyed  by  them,  would  not  be 
repugnant,  either  to  the  principles  of  the  gospel,  or  to 
sound  philosophy;  provided  the  irresistible,  or  invinci- 
ble power,  were  exerted  merely  to  produce  a  disposi- 
tion to  good,  a  moral  ability,  in  rational  creatures,  wholly 
indisposed  to  good.  Such  intelligent  agents  must  be 
able  and  disposed  to  resist  this  influence;  but  it  is  impos- 
sible, that  they  should  voluntarily  concur  with  it,  pre- 

*  «  The  Holy  Spirit  points  ou»  the  way  to  health  and  truth  and  life,  but  it 

*  rests  with  ourselves  whether  we  will  follow  its  directions.' 

•j-  Col.  5  after  Easter. 

+  *  Irresistible  power,  actually  exerted  over  the  minds  of  men  In  the  wcrk 
'  of  salvation,  is  repugnant  to  the  acknowledged  principles  of  the  gospel.' 


ON    THJE    FIRST    CHAPTER.  105 

viously  to  a  change  of  heart  or  disposition.  The  entire 
aversion  from  good,  and  propensity  to  evil,  must  be 
overcome,  not  by  itself,  or  by  any  thing  in  men  of 
another  kind,  (which  is  allowed  not  to  be  in  them;)  but 
by  the  power  of  almighty  God  new  creating  the  soul, 
and  raising  it  '  from  the  death  of  sin,  to  the  life  of 
'  righteousness.'  Thus  the  inclination  to  what  is  truly 
good,  being  produced  by  special  grace,  against  which 
all  the  resistance  of  depraved  nature  has  been  ineffectual; 
and  being  daily  strengthened  by  supplies  of  divine  grace; 
the  persons,  thus  influenced,  most  willingly  oppose  all 
their  evil  propensities  and  habits.  They  are  no  longer 
enslaved  to  sin;  but  the  grace  of  God  both  disposes  and 
enables  them  to  be  active  and  diligent  in  every  duty.  If 
we  said  that  invincible  grace,  instead  of  rendering  men 
willmg  to  repent,  believe,  and  obey;  compelled  them 
to  an  involuntary  semblance  of  repentance,  faith,  and 
obedience^  it  would  be  repugnant,  both  to  cljiristianity 
and  common  sense.  A  clock,  which  had  stopped,  or 
gone  wrong,  but  by  the  skill  of  the  mechanick,  was 
made  to  go  regularly,  might,  with  more  propriety,  be 
said  to  "  repent  and  do  works  meet  for  repentance;" 
for,  at  least,  it  would  not  resist  the  power  which  at- 
tempted to  rectify  its  motions.  But,  when  the  Holy 
Spirit  strives  with  the  sinner,  to  show  him  the  wicked- 
ness and  consequence  of  his  conduct;  he  is  always  of 
himself  disposed  to  resist  this  conviction.  In  number- 
less instances,  the  conviction  and  alarm  are  not  onlv  re- 
sisted,  but  expelled,  and  finally  banished  from  the  heart 
and  conscience.  In  some,  however,  this  resistance  is 
overcome,  and  a  cordial  efficacious  willingness  to  *  obey 
*  the  call'  of  God,  takes  place;  and  the  man,  astonishjed 
at  the  change,  which  he  lias  experienced  in  his  views, 
judgment,  and  inclinations,  exclaims,  with  the  prophet, 

VOL.     T.  P 


lOG  REMARKS 

'^  O  Lord,  thou  art  stronger  than  I,  and  hast  prevailed."* 
This  is  undeniable  fact,  but  we  are  unable  to  explain  all 
thin"s  relating  to  it;  or  to  determine,  how  it  is,  that  in 
rational  creatures,  equally  '  wanting  the  disposition,  and 

*  consequently  the  ability,  for  what  is  good  in  the  sight 
'  of  God,' convictions,  alarms,  and  hopeful  appearances, 
should  terminate  so  differently.  It  is  manifest,  that 
special  grace,  though  not  irresistible,  proves  eventually 
victorious,  in  those  who  are  converted. 

Few  men,  it  may  be  supposed,  would  expressly  say, 
that  almighty  God  could  not,  if  he  pleased,  change  the 
nature,  or  moral  disposition  of  fallen  angels.  None  will 
say,  that  in  them  there  is  any  thing,  which  could  co-op- 
crate  ^vith  the  divine  power  exerted  for  that  purpose. 
All  must  allow,  that  every  thing  in  their  nature,  would 
oppose  it.  The  creation  of  a  new  and  holy  disposition 
in  them,  must  be  absolutely  the  work  of  omnipotence 
conquering  all  opposition.  Their  free  agency  was  be- 
fore exerted,  only  in  choosing  evil:  the  act  of  omnipo- 
tence giving  a  new  bias  to  the  will,  would  not  interfere 
with  their  free  agency,  nor  be  sensibly  perceived,  ex- 
cept in  its  effects:  and  their  free  agency  would,  from 
that  time,  be  exercised  in  choosing  most  willingly  and 
decidedly,  that  which  is  good  before  God.  The  only 
imaginable  difference  in  this  respect,  between  fallen  an- 
gels, and  fallen  man,  must  consist,  in  the  latter  having 
some  disposition  to  what  is  good  before  God,  remain- 
ing in  their  nature;  and  the  former  having  none,  but 
'■  man  has  not  the  disposition,  and  consequently  not  the 
'  ability  to  do  what  in  the  sight  of  God   is  good,  till  he 

*  is  influenced  by  the  Spirit  of  God. 'f 

Suppose  a  man  in  the  dark,  approaching  the  brink  of 
a  tremendous  precipice,  of  which  he  is  not  at  all  aware; 

*  Jcr.  x\-   r.  t  Refutution,  p.  61. 


JN     THE    FIRST    CHAPTER,  107 

or  regardless  of  any  warnings  given  to  him.  There 
would,  in  this  case,  be  two  methods  of  rescuing  him 
from  destruction.  Either  by  seizing  upon  him,  and 
forcibly  dragging  him  away  from  the  precipice;  which 
would  be  evidently  inconsistent  with  his  free  agency,  in 
that  instance:  or  by  hastening  to  the  spot  with  torches, 
imd  clearly  showing  him  his  imminent  danger,  which  be- 
fore he  did  not  perceive,  or  would  not  believe;  and  so 
inducing  him  of  his  own  accord  to  turn  away  from  it; 
which  would  not  at  all  interfere  with  his  free  agency. 
The  willing  mind  to  what  is  good,  in  fallen  man,  is  in- 
deed  produced,  not  merely  by  illuminating  the  mind  to 
see  objects  as  they  really  are,  and  not  as  they  appear  to 
him,  when  seen  through  the  medium  of  his  corrupt 
passions;  and  so  exciting  convictions,  fears,  and  hopes: 
but  by  changing  the  heart,  and  purifying  the  affections; 
inducing  the  love  of  what  is  good,  and  the  abhorrence 
of  what  is  evil.  It,  however,  renders  him  willing  to 
forsake  evil  and  do  good;  and  he  acts  with  as  much 
freedom  from  constraint,  or  compulsion,  as  he  did  be- 
fore in  choosing  the  evil  and  refusing  the  good. 

P.  Ixiii.  1.  y.  '  In  the  sixteenth,  &:c  '*  This  anti- 
cipates the  subject  of  the  fourth  chapter,  in  tb.e  remarks 
o\\  which  the  sentiments  of  the  Reformers  will  be  more 
fully  considered.  The  words  of  the  article  are  indeed 
inconsistent  with  irresistible  grace,  in  the  strict  sense  of 
that  word.  But  it  does  not  appear,  that  they  are  incon- 
sistent with  '  indefectible  grace,  granted  exclusively' 
either  to  many  or  to  few;  though  they  do  not   aftirm 

*  '  In  tlie  sixteenth  article  it   is  said,   that,  After  we  have   received  the 
'  Hoh'  G!\ost,  we  may  depart  from  grace  gi^'en,  and  fall  into  sin;  and  by  tlie 

•  grace  of  God  we  may  rise  again,  and  amend  our  lives:  and  therefore,   they 

*  are  to  be  condemned,  which  say,  they  can  no  more  sin.'  '  Tliis  declaration 
'  is  irreconcilable  with  tiie  doctrine  of  irresistible  and  iiidefoctble  grace 
'  granted  txcluf ivdy  to  a  few  chosen  persons.  If  grace  were  irresistibie, 
'  men  could  not  depart  from  it,  and  fall  into  sin.' 


108  llEMARKb 

that  doctrine.  The  article  Was  framed  agaiilbt  a  very 
different  sentirnent,  and  determines  nothing  about 
grace  being  indefectible,  or  the  contrary.     '  Not  every 

*  sin   willingly   committed    after    baptism    is   the  sin 

*  against  the  Holy  Ghost  and  unpardonable.  They  are 
'  to  be  condemned,  which  say  they  can  no  more  sin  as 

*  long  as  they  live  here,  and  deny  the  place  of  forgive- 

*  ness  to  such  as  truly  repent.'*^ — Peter  '  departed  from 
'  grace  given,*  that  is,  he  acted  contrary  to  its  tenden- 
cy: yet  our  Lord  had  previously  said,  *'  I  have  prayed 
"  for  thee,  that  thy  isaihfail  not.'"\  His  faith  was  m- 
defectibley  through  his  Lord's  intercession  for  him;  and 
'  by  the  grace  of  God  he  rose  again,  and  amended  his 
'  life.'  If  any  maintain  that  Saul  or  Judas  departed 
from  grace  given,  in  the  same  sense  as  David  and  Peter 
did;  it  remains  for  them  to  prove,  that  Saul  or  Judas 
ever  had  grace  in  the  sense  in  which  David  and  Peter 
had  it.  "  Many  shall  say  unto  me.  Lord,  Lord,  have 
"  we  not  prophesied  in  thy  name?  and  in  thy  name  have 
"  cast  out  devils?  and  in  thy  name  done  many  wonder- 
"  ful  works?  and  then  will  I  profess  unto  you  /  iiever 
"  knew  you.^^X  Saul  was  among  the  prophets,  and  Ju- 
das among  the  apostles:  but  there  is  no  intimation  that 
either  of  them  was  among  the  saints;  and  the  indefecti- 
bility  of  special  grace,  by  which  meti  become  saints,  is 
all  which  any  contend  for:  and  many  of  those  would 
object  to  the  term  mdefectible,  as  seeming  to  imply, 
that  it  was  unfailing  in  its  own  nature,  instead  of  being 
secured  from  failing  by  the  promises  of  the  covenant  of 
grace,  and  by  the  intercession  of  Christ, 

P.  Ixiii.  Note. '  7u;o,&c.'^  That  Melancthon  did  not, 

•  BeglnniDg  and  conclusion  of  article  xvi.  f  Luke  sxii.  32. 

if  Mutt.  vii.  22,  23. 

§ '«  Two  errors  offanutical   men   arc  to  be   trlefiy   refuted,   wlio   have 


ON    THE    FlRSt    CHAPTER.  109 

when  he  wrote  this,  believe  the  doctrine  in  question,  is 
indisputable;  whatever  he  might  afterwards  do.  But 
how  does  it  appear  that  Saul  pleased  God,  and  was 
righteous,  or  one  of  the  regenerate?  The  scriptures  do 
not  say  this.  "  God  gave  him  another  heart;"*  and 
he  prophesied,  and  at  first  acted  wisely  as  ruler  of  the 
people.  In  these  respects  the  Spirit  of  God  was  with 
him,  but  at  last  he  departed  from  him;  and  he  acted  in 
the  most  wicked  and  infatuated  manner  imaginable  to 
the  end  of  his  days. 

P.  Ixiv.  1.  10.  .*  The  Puritans,  &:c.'t  Tlie  Puritans 
being,  as  it  seems,  over  zealous  for  the  doctrine  in  ques- 
tion, wished  that  the  words,  *  yet  neither  finally  nor  to- 
'  tally,'  might  be  added,  in  the  sixteenth  article.  The 
alteration  however  was  not  made;  and  none  of  the  evan- 
gelical clergy  complain  that  it  was  not. 

1.  19.     *  God  gives,  &c.'f.     If  the  efficacy,  of 

the  power  given,  depends  on  the  human  will,  on  what 
does  the  proper  exertion  of  the  human  will  depend?  *It 

*  is  acknowledged,  that  man  has  not  the  disposition,  and 

*  therefore  not  the  ability,  to  do  what  in  the  sight  of  God 

*  is  good,   till  he  is  influenced  by  the  Holy   Spirit.'^ 

*  feigned,  that  the  rej^enerate  cannot  fall;  and   though  they  do  fall,  against 

*  consoienccj  they  yet  are  righteous  persons.    This  madness  is  to  be  con- 

*  demned;  and  the  examples  and  sayings  of  scripture  are  to  be  opposed;  lliat 

*  Saul  and  David  pleased  God,  and  were  righteous,  yet  they  afterwards  feU, 

*  so  that  the  one  perished,  the  other  was  again  converted  anto  God.'  (Trans- 
iation  from  Melancthon. ) 

•  1  Sam.  X.  9. 

f  '  The  Puritans  were  so  convinced  that  the  doctrine  of  the  deftxtlbllity  of 

*  grace,  contrary  to  their  own  tenets,  was  taught  in  this  article,  that  in  the 
'  Hampton  Court  conference  they  desired  that  che  words,  "  yet  neither  totally 
**  nor  finally,"  might  be  added  to  the  words,  "  we  may  depart  from  grace 
*•  given;"  '  but  this  addition  was  not  allowed,  and  the   article  and  the  doc- 

*  trine  of  the  church  of  England  remained  unaltered.' 

^  '  God  gives  to  every  man,  through  the  means  of  his  grace,  a  power  to 

*  perform  the  conditions  of  the  gospel — a  power,  the  efficacy  of  which  dc- 
'  pends  upon  the  exertion  of  the  human  wdl.' 

§  Page  6l,H' futatio;!. 


110  REMARKS 

'  iVs  by  the  special  grace  preventing  us,  thou  dost  put 

*  into  our  hearts  good  desires.'* 

P.  Ixiv.  last  line.      '  This  power,  though  proceeding 

*  from  an  omnipotent  Being,   is,   as  exercised  by  man, 

*  always  finite.'  The  power,  by  which  "  God,  who  is 
*'  rich  in  mercy,  quickens  those,  who  were  dead  in  sin," 
is  the  same  "  by  which  he  raised  up  Christ  from  the 
"dead."t  The  power,  by  which  he  assists  those, 
whom,  by  preventing  grace,  he  has  rendered,  truly  and 
earnestly,  willing  to  do  that  which  is  spiritually  good, 
may  perhaps  be  finite:  but  to  overcome  the  strongest 
natural  propensities,  and  inveterate  bad  habits;  to  obtain 
the  victory  over  the  world,  with  all  its  smiles  and  allure- 
ments, and  with  all  its  frowns  and  terrors;  over  the  love 
of  life  and  the  fear  of  death;  over  all  the  "  principalities 
"and  powers"  of  darkness;  requires  that  strength, 
(along  with  a  willing  mind,)  to  which  no  man  can  assign 
limits.  Whether ^?iite  or  'mfinite,  it  must  be  inconceiv- 
ably great.  "Can  the  Ethiopian  change  his  skin,  and 
"  the  leopard  his  spots?  Then  may  }  e  also  do  good, 
"  that  are  accustomed  to  do  evil;"t  "  with  men  this  is 
"  impossible;  but  with  God  all  things  are  possible. "§ 
"  Now  to  him  that  is  able  to  do  exceeding  abundantly 
"  above  all  that  we  ask  or  think,  according  to  the  power, 
"  that  worketh  in  us."Tf  "  Strengthened  with  all  mighty 
"  according  to  his  glorious  power,  unto  all  patience,  and 
"  long  suffering  with  joyfulness."||  "  Ye  have  over. 
"  come  them:  because  greater  is  he,  that  is  in  you,  than 
"  he  that  is  in  the  world."** 

P.  Ixv.  1.  3.   '  The  limited,  &c.'tt  Because  our  limi- 

•  Collect  Easter  Sunday.  f  Eph.  i.  19,  20.  ii.  4—6.  t  .'cr.  xiii.  23. 

§  Matt,  xix  26.  IJEph.iii.  20.  ||  Col.  i.  11.  **  IJohn  Iv.  4. 

See  also  2  Cor.  xli.  9, 10.     Phil.  iv.  13. 

j-j-'The  limited  strenijt'i  of  tlie  human  body  is  derived  from  a  God  of  in- 
'  finite  might,  and  the  exertion  of  tiiut  strength  is  left  to  the  will  of  man; 


ON   THE   FIRST   CHAPTER.  IH 

ted  Strength  of  body,  and  powers  of  mind,  are  '  left  to 
'  the  will  of  man,'  they  are  in  all  those,  who  are  destitute 
of  the  Spirit  of  Christ,  uniformly  exerted  in  an  unholy 
manner.  And  if  any  mere  physical  power  of  doing  good 
be  imparted,  and  *  left  to  the  will  of  man,'  without  a  new- 
creation  unto  holiness;  it  will  uniformly  be,  either  per- 
verted, or  lie  dormant  till  it  be  finally  lost.  But  the 
scriptures,  above  quoted,  lead  us  to  conceive,  not  '  of  a 
'power,  once  imparted;'  but  of  one,  daily  renewed,  and 
increased,  as  exigencies  require;  and  in  proportion  to 
the  simplicit}'-  and  strength  of  the  faith,  with  which  we 
depend  on  the  Lord  to  strengthen  us.  To  produce  at 
first  the  Vv^illing  mind,  to  what  is  good  in  the  sight  of 
God,  is  the  effect  of  special  preventing  grace:  yet  the 
will  to  what  is  good,  as  well  as  the  strength  of  faith, 
hope,  love,  and  holy  fear,  needs  to  be  daily  invigorated, 
and  rendered  more  decided  and  predominant;  especially, 
when  we  are  assailed  by  powerful  temptations,  or  called 
forth  to  self  denying  services;  or,  exposed  to  severe 
sufferings  in  the  cause  of  God,  which  might  be  evaded 
or  escaped,  by  sinful  compliances  or  omissions, 

P.  Ixv.  1.  20.  *  The  attainment,  &c.'*  ,"  He  that 
"  hath  begun  a  good  w^ork  in  you,  will  perform  it  until 
"  the  day  of  Christ."  "It  is  God,  which  worketh  in 
^'  us  both  to  will  and  to  do.'*t  "  He  that  trusteth  in  his 
''own  heart  is  a  fool.":|:  For  the  heart  is  deceitful 
"  above  all  things  and  desperately  wicked;    who  can 

'  In  like  manner  the  pure  and  holy  gifts  of  the  Spirit,  which  are  imparted  to 
'  the  human  mind  "  by  measure,"  are  derived  from  a  God  of  infinite  purity 
'  and  holiness,  and  the  use  of  these  limited  gifts  is  also  left  to  the  will  of 
'  man.' 

•  'The  attainment  of  eternal  happiness  Is  made  to  depend  upon  our  own 
'  choice  and  exertions.  The  slothful  serxant  gains  no  credit  with  his  eai-tlily 
*  master — the  indolent  christian  will  receive  n©  re'.vard  from  his  heavenly 
'  Lord.' 

■*"  Phil.  i.  6.  ii.  12-  ±  Prov.  xxviii.  lo. 


112  REMARKS 

♦'  know  it?"*  "  Hold  thou  me  up  and  I  shall  be  safe."t 
— Indolent  nominal  christians  are,  alas!  very  numerous: 
but  an  indolent  true  christian,  one  absolutely  indolent, 
is  an  ens  rationis,  which  no  where  exists,  except  in  the 
imaginations  of  speculating  men. 

P.  Ixvi  1.  24.     '  The  jnorning,   &c.'.-|:     That  is,   the 
name,  or  sin,  of  Adam  is  not  mentioned  in  them.  '  We 

*  have  followed  too  much  the  devices  and  desires  of  our 
*own  hearts.'^     But  why  is  it  evil  to   *  follow  the  de- 

*  vices  and  desires  of  our  own  hearts,'  if  our  hearts  be 
not  evil?  and  did  God  create  them  avil?  or  did  this  evil 
originate  from  the  corruption  of  our  nature  by  the  fall 
of  Adam? — '  And  there  is  no  health  in  us. '  Surely  then 
our  nature  must  be  most  desperately  diseased!  Did  God 
create  man  in  this  totally  distempered  state?  Or  has  our 
race  become  thus  diseased  by  the  fall  of  our  progenitor? 
— I  have  seen  some  copies  of  the  prayer  book,  printed 
by  ReeveSy  in  which  the  v/ord  help  is  substituted  for 
health.  I  hope  it  is  an  error  of  the  press,  and  not  in- 
tentional: for  certainly  no  authority,  except  that  of  the 
King,  Lords,  and  C(;mmons,  in  Parliament  assembled, 
is  competent  to  make  this  alteration. 

P.  Ixvii.  1.  15.     '/«  a   second  collect^    &c.'l[     'By 
'  natural  good  works,  }|   is  here   doubtless  meant,  those 

*Jer.  xvii.  9.  f  Ps.  cxlx.  117. 

\  '  Thxi  morning  and  evening  scrrlces  of  our  church  scarce!)-  allude  to  the 
'  corrupl  ion  of  man  by  the  fall  of  Adam.* 

§  Confession. 

^  •  III  a  .second  collect  we  pray,  '*  O  God, — because  through  the  weakne.si 
•'  of  oilP  mortal  nature  we  can  do  no  good  thing  wllliout  thee,  grant  us  the 
"  help  of  thy  grace,  that  in  keeping  tiiy  commandments  we  may  please  thee, 
"  both  in  will  and  deed;"  which  i.s  nothing  more  than  altering  the  words  of 

*  one  of  our  articles,  already  exphiined,  into  the  form  of  a  prayer,  and  I  have 
'  only  to  oliicrve,  tliat  the  "  good  I'iiing"  here  mentioned,  must  mean  good 
'  in  the  sigl,it  of  God:  such  ar.  action  our  weak  and  unassisted  nature  will, 
'  unquestioi\abl^-,  not  allow  us  to  perform.' 

11  Art.  X. 


ON.  THE   FIRST    CPIAPTER.  113 

'  works,  which  are  outwardly  and  speciously  good,  and 
'  which  are  estimable  in  human  judgment.  That  he  can 

*  perform  these,  [c'wiletn  Justitiam  et  diligendas res  rationi 

*  subjectasy)  as  the  Augsburgh  Confession  expresses  it, 

*  nobody  denies.  The  question  is  not,  what  his  powers 
'  are  in  respect  of  natural  things,  but  in  respect  of  spirit- 

*  ual  things;  not  what  he  can  do  which  may  please  men; 

*  but  what,   that  is  pleasing  and  acceptable  to  God;  not 

*  how  far  he  can  conform  himself  to  the  laws  of  human 

*  society,  but  how  far  he  can  convert  himself   to  true 

*  Christianity;  how  far,  by  his  own  natural  and  unassisted 

*  powers,  he  can  repent,  and  believe,  and  love  God  and 

*  his  neighbour,    and  mortify  sin,   and  pursue  holiness, 

*  in  the  manner,  and  from  the  motives,  which  the  gos- 

*  pel  requires.  Nor  is  it  a  natural,  but  a  moral  impotence, 
'  which  is  the  subject  of  our  discussion.'*  What  a  griev- 
ous thing  it  is,  that  men  will  not  bestow  more  pains,  in 
understanding  one  another!  His  Lordship  here  fully  con- 
cedes the  grand  point,  which  Mr.  Overton,  and  the  rest 
of  us,  contend  for! 

P.  Ixviii.  1.   5.       '  The  desires,    &c.'t      Certainly: 
when  the  Lord,  '  by  his  special  grace   preventing  us, 

*  does  put  into  our  hearts  good  desires.' J 

I.  L3.     ^  In  bringing,    &c.'§       This  has   been 

repeatedly  allowed:  but  the  co-oper-ation  does  not  be- 
gin, till  God  has  put  into  our  hearts  '  good  desires.' 
This  is  precisely  the  point  at  issue,  between  sober  Cal- 
vinists  and  their  opponents. 

•  Overton's  True  Churchman,  p.  149. 

f  '  The  desires  tlierefore  of  the  human  heart  are  some-times  such  tliat  God 
'  may  be  supposed  to  view  them  v/llli  complacency,  to  assist,  and  promute 
'them.» 

t  Collect  Easter  Sunday. 

§  'In  bringing  good  desires  to  effect,  divine  grace  and  liuman  e.^erlioii^ 

*  co-operate.' 


VOL.   I. 


Q. 


114  REMARKS 

P.  Ixix.  U  6.     '  JVe  here  pray  *  Scc.'f  Why  do  we 
pray  for  it,  if  able  to  do  it  of  ourselves?  The  apostle  says., 
*' Now  are  we  the  sons  of  God,"  not,  'We  hope  to 
*  become  the  sons  of  God.'     Being  sons  of  God,  we 
hope  for  our  holy  and  heavenly  inheritance:   "  and  every 
"  man,  that  has  this  hope  in  him,  purifieth  himself  even 
"  as  he  is  pure.  "J     "  Now  the  God  of  hope  fill  you 
*'  with  all  peace  and  joy   in   believing;  that   ye   may 
"  abound  in  hope,   through   the   power   of  the  Holy 
Ghost.  "§     Here  the  christian  hope  itself  is  ascribed  to 
the  power  of  the  Holy  Ghost.     "  And  hope  maketh  not 
"  ashamed,  because  the  love  of  God  is  shed  abroad  in 
"^  our  hearts,   by  the  Holy  Ghost  which  is  given  unto 
"  us. "If     He  then,  who  is  animated  with  this  hope,  is  a 
true  christian,  to  whom  God  has  "  given  the  Spirit  of 
*'  adoption:"  he  has  the  longing  desire  of  perfect  con- 
formity to  Christ  in  purity;  and  all  such  christians  are 
taught  in  our  Liturgy  to  pray,  *  that  having  this  hope, 
'  they  may  purify  themselves,  even  as  he  is  pure.' — 
Special  grace  preventing  them  has  '  put  into  their  hearts 
'  good  desires.'  God  has  given  *'  them  exceeding  great 
*'  and  precious  promises,'' |j   "  that  by  these  they  might 
"be   partakers  of  the   divine  nature.*'     And,  "having 
"  these   promises,"    they    are  exhorted,    ■'  to  cleanse 
*'  themselves    from   all  filthiness   of    flesh    and  spirit, 
"  perfecting  holiness  in  the  fear  of  God"**     Yet,  con- 
scious of  their   inability  in  themselves  to  do  this,  they 
pray  to  God  to  enable  them  to  do  what  they   now  ear- 

*  Coikct  sixth  Sunday  afler  Eplpliany. 

"I"  *  We  iuTc  pruy  thai  we  m;iy  pir,'ijij  oin'sch^ef:,  even  as  Christ  hiiniseTii"  is 
'  pure;  which  surely  impVus,  th:it  when  animated  by  the  hope  of  hecoming 
'  the  sons  ot'fJod  and  hens  of  eternal  life,  we  have  po<ver  to  contvibnte  in 
'  some  dejji'ee  to  our  pm-iiication,  althougli  we  cannot  attain,  or  even  ap- 
f  proach,  the  purity  of  Cliiist,  without  divine  assistance.' 

+  1  John  iii.  2 — 4.  §  liom.  xiv.  13.  H  Pom.  v.  .'t- 

11  2  ret.  i.  4.  »'  2  Cor.  vii,  1. 


ON    THE    riRST    CHAPTER.  115 

ftestly  desire  to  do.     How  far  this  proves  that  men,    of 
themselves^  have  some  power  to  contribute  to  their  own 
purification,  which  it  is  acknowledged  they  do  not  de- 
sire, till  God  has  put  the  good  desire  into  their  hearts, 
must  be  left  to  the  reader  to  determine. 

P.  Ixix.  1.  20.  '  The  grace  of  God  does  not  act 
*  with  compulsory  force.' — '  Lord,  have  mercy  upon 
'  us,  and  incline  our  hearts'  to  keep  thy  commandments, 
is  all  that  we  mean;  but  the  frequent  occurrence  of 
compulsory  aud  irresistible:,  not  as  quoted  from  our 
writings,  (for  we  disclaim  both  the  words  and  the  ideas,) 
but  erroneously  ascribed  to  us,  tends  to  make  the  rea- 
der  suppose,  that  we  mean  something  different  from 
what  we  really  do.  God  acts  solely  in  rendering  us  wil- 
ling; but  our  good  works,  as  springing  from  a  willing 
mind,  are  our  own  voluntary  actions,  by  his  special  grace 
enabling  us  to  bring  our  good  desires  to  good  effect. 

Suppose  a  humane  person  to  see  a  fellow  creature 
drowning.  He,  plunging  into  the  river,  drags  out  the 
apparently  lifeless  body:  others  along  with  him,  use 
proper  means  to  resuscitate  the  suspended  principle  .of 
life,  and  are  successful.  So  far  the  drovnied  person  has 
been  passive;  and  ^vhat  has  been  done,  was  the  act  of 
others  entirely,  widiout  his  co-operation.  Still,  \\o\v- 
ever,  he  is  extremely  weak;  but  he  desires  and  endea- 
vours to  walk  home;  and  now,  the  same  friends,  or 
some  others,  assist  him  in  rising;  and  he  leans  on  them 
in  walking.  They  assist  him;  yet  his  walking  is  his 
own  voluntary  iipt,  and  not  their's,  though  they  may  be 
said  to  co-operate.  Thus  God  quickens  one  dead  in 
sin,  and  puts  good  desires  into  his  heart.  This  is  ex;- 
clusively  his  act.  *'  The  Spirit  of  life  in  Christ  Jesus, 
"  makes  him  free  from  the  law  of  sin   and   death."* 

"•  Rom.  v'i'i.  2. 


116  REMARKS 

Now  he  desires  and  endeavours  to  repent,  believe,  and 
obey:  but  he  deeply  feels  his  own  weakness;  yet  de- 
pending on  God,  with  earnest  prayers  for  assistance,  he 
is  enabled  to  repent,  believe  and  obe}\  These  are  then 
the  actions  of  the  man  himself,  but  performed  by  the 
grace  of  God. 

P.  Ixx.  1.  21.  *  A  servant,  &c.'*  The  impartial  rea- 
der will  judge,  whether  the  statement  above  given, 
(which  is  that  of  most  Calvinists,)  renders  man  a  ma- 
chine or  no.  I  apprehend,  however,  that  they  who  do 
not,  or  will  not  understand  our  principles,  will  continue 
to  lay  this  to  our  charge;  and,  except  as  it  may  mislead 
others,  I  would  quietly  bear  it. 

P,  Ixx.  1.  25.  '  An  all-merciful  God,  &c.*t  Faith- 
fulness in  a  fallen  creature  must  certainly  spring  from 
special  grace.  *'  It  is  of  faith,  that  it  might  be  by 
"  grace,  to  the  end  that  the  promise  might  be  sure  to  all 
"  the  seed,  &c.":j:  Has  God  promised  to  reward  any 
rational  creatures  in  this  manner,  except  true  believers? 
*'  By  grace  are  ye  saved,  through  faith,  and  that  not  of 
"  yourselves,  it  is  the  gift  of  God." — '  A  humble  chris- 
'  tian  will  acknowledge  eternal  life  to  be  the  gift  of  God 
'  through  Jesus  Christ:'  and  he  will  also  ascribe  both 
his  faith  and  his  faithfulness,  to  the  same  free  grace. 

P.  Ixxi.  1.  7.     '  In  no  one  instance  is  the  exertion  of 

*  irresistible  grace  declared  or  supposed.'  We  unreser- 
vedly allow,  that  the  Prayer-Book  contains  nothing" 
dhout  irresistible  grace;  we  also  avow,  that  our  writings 

•  *  A  servant  is  faithful  to  his  master,  but  a  machine  necessarily  executes 

♦  the  will  of  its  raaker.' 

f  *  An  all-merciful  God  has  graciously  promised  to  reward  the  faithfulness 
'  of  his  rational  creatures  with  everlasting  hapi)ii>ess,  for  tlie  sake  of  his  bles- 
'  sed  Son.     A  grateful  servant  will  disclaim  all  riglit  to  the  reward  of  liis 

•  earthly  master,  and  an  humble  Clu'istian  will  arluiowlcdge  eternal  life  tr 
'  be  the  free  gilt  of  God  through  Jesus  Chilst.' 

^  Rom.  iv.  16. 


ON    THE    FIRST    CHAPTER.  117 

contain  nothing  on  that  subject:  and  we  call  on  all  our 
opponents  to  disprove  this  avowal,  by  fair  quotations 
from  our  works. 

last  line.     *  It  has  pleased,  &c.'*     Provided  it 

be  understood,  that  irresistible  means,  what  cannot  be 
resisted,  or  is  not  resisted,  or  what  is  compidsory,  I 
could  subscribe  this  argument  with  a  good  conscience. 
For  it  contains  nothing  discordant  from  the  sentiments 
of  modern  Calvinists  in  general. 

P.  Ixxli.  1.  6.  *  The  language,  &c.'t  A  quotation 
very  decisive,  has  been  already  made  from  the  homi- 
lies; J  and  I  shall  here  produce  a  few  more.  '  For  of 
'  ourselves  we  be  crab-trees,  that  can  bring  forth  no  ap- 

*  pies:  we  be  of  ourselves  of  such  earth,  as  can  but 
'  bring  forth  weeds,  nettles,  brambles,  briars,  cockle, 

*  and  darnel.     Our  fruits  be  declared  in  the  fifth  chap- 

*  ter  of  Galatians.  We  have  neither  faith,  charity,  hope, 
'  patience,  chastity,  nor  any  thing  else  that  good  is,  but 
'  of  God:  and  therefore  these  virtues  be  called  there, 
*'  the  fruits  of  the  Spirit,"  '  and  not  the  fruits  of  man.* 
— *  Hitlierto  we  have  heard,  what  we  are  of  ourselves; 
'  very  sinful,  wretched  and  damnable.     Again,  we  have 

*  heard,  how  that  of  ourselves,  and  by  ourselves,  we  are 
'  not  able  either  to  think  a  good  thought,  or  work  a 
'  good  deed:   so  that  we  can  find  in   ourselves  no  hope 

*  of  salvation,  but  rather  whatsoever  maketh  onto  our 

*  destruction.'^ — '  Whereby,'  (by  Adam's  disobe- 
dience,) '  it  came  to  pass,   that   as  before  he  was  bles- 

*  *  It  has  pleased  God  to  make  us  responsible  beings;  responsibility  caii- 

*  not  exist  without  free  agency;  free  agency  is  incompatible  with  an  irresisti- 
'  ble  force;  and  consequently,  God  does  not  act  with  irresistible  force  upon 
'  our  minds.' 

f  *  The  language  of  the  homilies,  respecting  the  corruption  of  human  na- 
'  tu»e,  and  the  necessity  of  divine  assistance,  is  also  very  decisive.* 

i  See  on  p,  54,  Refutation.       ^  First  pai-t,  Homily  of  the  misery  ofma^i. 


il8  REMARKS 

sed,  so  now  he  was  accursed:  as  before  he  was  belov- 
ed, so  now  he  was  abhorred:  as  before  he  was  most 
beautiful  and  precious,  so  now  he  was  most  vile  and 
wretched.  Instead  of  the  image  of  God,  he  was  now 
become  the  image  of  the  devil:  instead  of  the  citizen 
of  heaven,  he  was  become  the  bond-slave  of  hell;  hav- 
ing in  himself  no  one  part  of  his  former  purity  and 
cleanness,  but  being  altogether  spotted  and  defiled. 
Insomuch  that  now  he  seemed  to  be  nothing  else  but 
a  lump  of  sin;  and  therefore  by  the  just  judgment  of 
God,  was  condemned  to  everlasting  death.  This  so 
great  and  miserable  a  plague,  if  it  had  only  rested  on 
Adam,  who  first  offended,  it  had  been  so  much  the 
easier,  and  might  the  better  have  been  born.  But  it 
fell  not  only  on  him,  but  also  on  his  posterity  and  chil- 
dren for  ever;  so  that  the  whole  brood  of  Adam's  flesh 
should  sustain  the  selfsame  fall  and  punishment,  which 
their  forefather  by  his  offence  most  justly  had  deserved. 
St.  Paul,  in  the  fifth  chapter  of  Romans,  saith,  By  the 
offence  of  only  Adam,  the  fault  came  upon  all  men  to 
condemnation;  and  by  one  man's  disobedience  many 
were  made  sinners.  By  which  words  we  are  taught, 
that  as  in  Adam  all  men  universally  sinned,  so  in 
Adam  all  men  universally  received  the  rev.^ard  of  sin; 
that  is  to  say,  became  mortal  and  subject  unto  death, 
having  in  themselves  nothing  but  everlasting  damna- 
tion both  of  body  and  soul.  They  became  (as  David 
saith)  '*  corrupt  and  abominable,"  "  they  went  all  out 
'  of  the  way;"  "  there  was  none  that  did  good,  no  not 
'  one." — *  all  men  universally  in  Adam,  were  nothing 
else  but  a  wicked  and  crooked  generation,  rotten  and 
corrupt  trees,  stony  ground,  full  of  brambles  and 
briars,  lost  sheep,  prodigal  sons,  naughty  unprofitable 
servants,  unrighteous  stewards,  workers  of  iniquit}', 
the  brood  of  adders,  blind  guides,  sitting  in  darkness 


ON    THE    FIRST    CHAPTER.  119 

'"■  and  the  shadow  of  death:  to  be  short,  nothing  else  but 

*  children  of  perdition,  the  inheritors  of  hell-fire.'* 
These  quotations  fully  show  that  the  compilers  of  our 
homihes  held  the  doctrine  of  man's  total  depravity, 
through  the  fall  of  Adam,  as  decidedly  as  any  modern 
Calvinists  do.  And  they  thought  this  was  not  incon- 
sistent with  exhortations,  and  admonitions,  and  calls  to 
repentance;  in  which  we  entirely  agree  with  them.f 
The  passage  from  the  homilies,  adduced  by  his  Lord- 
ship as  decisive  against  our  tenets,  is  what  few  Calvin- 
ist  ministers,  in  the  establishment  at  least,  if  any,  would 
hesitate  to  adopt,  (p.  417.  Oxford  edition  Homilies.) 
It  indeed  '  proves,  that  they  do  not  represent  our  own 

*  care  and  exertions  as  fruitless  and  unnecessary,  or  the 
'  Spirit  of  God,  as  acting  z>rwz.s??(6/j/;'  but  whether  irre- 
spectively of  our  deservings,  or  previous  good  disposi- 
tions, is  another  question.  It  does  not,  however,  prove, 
that  any  man  without  special  preventing  grace,  is  truly 
willing  to  comply  either  with  the  exhortations  of  the 
minister,  or  the  holy  motions  of  the  Spirit. 

P.  Ixxiii.  1.  21.  '  The  real  orthodox,  &c.'|  Modern 
Calvinists  in  general,  and  almost  all  the  evangelical  cler- 
gy, reject  all  claims  to  private  revelation,  and  with  the 
most  sedulous  care,  guard  their  hearers  against  every 
delusion  of  this  kind.  Forcible  conversions  we  never 
think  of,  except  as  reminded  of  them  by  our  opponents: 
for,  by  special  preventing  grace  to  render  a  man  truly 
willing  to  turn  from  sin    to  God,  is  not  to  force  him. 

*  Uomlly  on  the  Nativity.       ,     t  See  Sermon  on  election  and  final  Per- 
severance, by  the  Author. 

i  '  The  real  orthodox  divine  maintains,  in  the  sense  just  now   explained, 

*  that  every  true  Christian  is  inspired,  enlightened,  sanctified,  and  eomfort- 
«  ed,  by  the  Spirit  of  God;  but  lie  rejects  all  claim  to  private  revelation,  all 
'  pretentions  to  instantaneous  and  forcible  conversion,  and  to  the  sensible 
'  operation  of  the  Spirit.' 


120  REMARKS 

Instantaneous  conversions  we  do  not  insist  on;  but  tiiat 
subject  will  hereafter  be  more  fully  considered:  and  we 
generally  consider  the  operations  of  the  Holy  Spirit,  as 
distinguishable  from  the  actings  of  our  own  mind,  only 
by  their  holy  nature,  tendency  and  effects. 
P.  Ixxiii.  last  line.     ^He  disclaims,  &c.'* 

Experiences. 

No  doubt  there  have  been,  and  are,  many  persons 
who  use  the  word  experiences,  in  the  sense  here  affixed 
to  it,  or  at  least  approximating  to  it;  both  among  Cal- 
vinists  and  Anti-calvinists:  and,  in  several  respects,  the 
subject  of  experiences  has  been  often  stated  in  an  un- 
guarded and  unscriptural  manner.  But  a  candid  and 
careful  investigation  would  convince  any  man,  that  a 
very  large  majority  of  the  evangelical  clergy,  nay,  of  the 
more  calvinistical  among  them,  are  entirely  exempt 
from  the  charge  here  brought  against  the  whole  body. 
They  do  not  indeed  exclude  the  word  experience  from 
their  sermons  and  writings:  but  they  do  not  mean  by  it, 
'  suggestions,  or  preceptions,  known  and  felt  to  be  com- 
*  municated  by  the  immediate  inspiration  of  God.'  They 
suppose,  that  divine  truth,  accompanied  by  the  effectual 
teaching  and  influence  of  the  Holy  Spirit,  so  powerfully 
affects  the  hearts  of  all,  who  truly  believe  it;  as  to  pro- 
duce an  entire  and  abiding  change  in  their  views  and 
judgment,  concerning  God  and  themselves,  time  and 
eternity,  holiness  and  sin;  and  especially  concerning 
Christ  and  his  salvation:  and  that  this  change  in  the 
mind  and  judgment,  produces  an  entire  change,  in  the 
choice  of  the  will,  and  the  affections  of  the  heart.    This 

•  '  He  disclaims  what,  in  tin;  lang-iiage  of  modern  Calvanists,  are  called 
'  Kxpcriences;  that  is,  sug'gcsli(>iis  or  perceptions,  known  and  i'cit  to  be  com- 
'  municated  by  t.lie  immediate  inspiration  of  God.' 


ON    THE    FIRST    CHAPTER.  121 

revolution,  in  the  whole  soul,  from  carnal  to  spiritual, 
gives  rise  to  fears  and  hopes,  love,  hatred,  desires,  and 
aversions,  sorrows  and  joys,  anxieties  and  consolations, 
before  unknown,  as  to  the  object,  nature,  and  effects  of 
them.  "  The  heart  knoweth  its  own  bitterness,  and  a 
"  stranger  doth  not  intermeddle  with  his  joy.''*  The 
same  passions  were  indeed  before  excited  by  worldly 
objects,  and  often  produced  most  mischievous  effects: 
*'  The  sorrow  of  the  world  worketh  death:"  "  but  scodlv 
*'  sorrow  worketh  repentance  unto  salvation,  "f  They 
allow,  at  the  same  time,  that  there  are  spurious  affections, 
in  religious  concerns,  and  consequently  experiences 
which  deside  nothing  concerning  the  religious  character 
of  him  who  has  them.  Every  thing,  in  religion  must  be 
assayed  by  the  word  of  God;  experiences,  or  inward 
feelings  and  affections,  as  well  as  opinions  and  actions. 
The  word  experience  does  not  frequently  occur  in  scrip- 
ture; but  the  thing  itself  meets  us  every  where.  What 
has  been  spoken  of  internal  feelings,^  is  applicable  to 
this  subject.  The  book  of  Psalms,  especially,  is  replete 
with  the  Psalmist's  experiences:  his  fluctuating  fears 
and  hopes;  sorrows  and  joys,  depressions  and  triumphs; 
his  mournful  complaints,  and  joyful  thanksgivings;  his 
choice,  his  longing  desires,  his  conflicts,  his  victories, 
his  thirstings  after  God,  his  rejoicing  in  him.  Now  he 
mourns,  and  expostulates  with  himself,  "  Why  art  thou 
*'  so  heavy,  O  my  soul?  and  why  art  thou  so  disquieted 
'*  within  me?"  Then  he  exults,  and  says,  "  I  will  bless 
"the  Lord  at  all  times."  All  is  life,  and  feeling,  and 
earnestness. — Now,  as  far  as  our  experiences^  in  the  ob- 
jects, nature,  and  effects  of  them,  accord  to  those  "  of 
"  the  man  after  God's  own  heart;"  they  are  genuine, 
and  demonstrate  "  the  spiritual  mind,  which  is  life  and 

\  See  on  5&,  liefiitation. 


*  Prov.  xiv.  10. 

t  2  Cor.  vii, 

.  10. 

VOL.    I. 

R 

122 


REMARKS 


"peace:"   where  discordant,  they  are  to  be  suspected. 
— We  never  read,  that  David,  or  any  other  saint,  men- 
lioned  in  scripture,   drew  conclusions,   concerning  his 
state  and  character  before  God,    even  from  real  revela- 
tions made  to  him:  yet  the   sacred  writers  often  do  it 
from  their  experience.— "  But  I  have  trusted   in  thy 
"  mercy;  my  heart  shall  rejoice  in  thy  salvation."*  We 
"  know,  that  we  have  passed  from  death  unto  life;  be 
"  cause  we  love  the  brethern.''f  "If  we  love  one  another, 
"  God  dwelleth  in  us,  and  his  love  is  perfected  in  us.  "J 
Indeed,    in  every  thing,   experience  must  be  had  re- 
course to.  Natural  philosophy,  except  confirmed  by  ex- 
periment, is  only  vague  hypothesis.     The  efficacy  of 
medicines  cannot  be  ascertained  by  theory,  but  by  ex- 
perience.   Where  no  effect  is  produced,  there  is  no  ex- 
perience:  but  either  salutary  or  pernicious  effects  are 
experienced.  Whatever  means  are  employed,  to  inform 
the  mind,  or  influence  the  conduct;  if  any  effect  be  pro- 
duced, it  is  by  the  persons  themselves  experiencing  an 
alteration  in  their  views,  judgment,  purposes,  and  choice 
of  heart.     Scriptural  truth  produces  holy  practice,  only 
as  experienced;  ?s  giving  new  sentiments,  desires,   and 
purposes  to  the  soul.     Without  this,  right  notions,  and 
a  holy  life,  have  no  connexion.   A  bunch  of  grapes  may 
be  tied  on  a  vine-branch;   but  the  branch  did  not  pro- 
duce it.     A  form  of  knowledge,   a  form  of  godliness, 
and  a  moral  conduct,   may  coexist  in  the  same  person: 
but  the  one  does  not  spring  from  the  other;    except  as 
"  the  word  of  truth,"   through  the  power  of  the  holy 
Spirit,   causes  a  man  to  experience  a  revolution  in  his 
sentiments;  judgment,  choice,  and  affections;  except  as 
his  understanding  is  enlightened,  his  conscience  con- 

•  P.s.  x'.il.  5.  t  i  John  iii.  1-1.  i  1  John  iv.  12. 


ON    THE     FIRST    CHAPTER.  123 

vinced,  and  his  purposes,  and  choice  as  to  his  future 
conduct,  are  entirely  changed. 

Let  enthusiastical  experiences,  then,  be  carefully  dis- 
tinguished, from  such  as  are  scriptural  and  warranted; 
and  decidedly  protested  agaijist:  let  all  be  tried  by  the 
touchstone  of  the  sacred  oracles:  let  "  the  precious  be 
f  taken  forth  from  the  vile:"*  but  let  not  experie7ices 
in  general  be  exposed  to  reproach,  or  contempt,  by  one 
indiscriminate  censure:  for  without  experience,  nothing 
can  remain,  but  a  dead  carcase  of  religion.  How  can 
men  '*  taste  that  the  Lord  is  gracious?"  How  can  they 
"remember  his  love  more  than  wine?  How  can  their 
"  souls  be  satisfied,  as  with  marrow  and  fatness;  and 
"  their  mouths  praise  God  with  joyful  lips?"  How  can 
they  *'  rejoice  in  the  Lord,  and  glory  in  the  God  of 
"  their  salvation," — without  experience?  Or,  how  caa 
they  mourn  after  God,  thirst  for  him  "  hunger  and  thirst 
"after  righteousness,"  or  "tremble  at  the  word  of 
"  God,"  without  experience?  I  am  dispoed  to  believe, 
however,  that  his  Lordship  did  not  mean  to  condemn 
all  experience,  or  discourse  about  it:  though  his  words 
imply  a  strong  charge  against  modern  Calvinists,  as  if 
all,  which  they  especially  advanced  concerning  experi- 
ence, was  enthusiastical;  of  which  charge  a  large  ma- 
jority are  certainly  undeserving.  And  as  multitudes, 
who  speak  evil  of  "  those  things,  which  they  under- 
"  stand  not"  may  deduce  conclusions  from  the  passage, 
which  the  writer  did  not  intend;  I  have  digressed  in 
measure,  to  make  some  observations  on  the  general 
subject. 

We  disclaim  suggestions  and  new  revelations,  and 
the  confidence  of  those,  who  conclude  themselves  in  the 
way  to  heaven,  because  of  some  extraordinary  feeliiTgs, 

♦  Jer.  XV.  19. 


124 


REMARKS 


which  leave  no  abiding  sanctifying  effects  on  their  hearts 
and  lives.     But  we  suppose  it  impossible  for  any  one 
"  to  pass  from  death  unto  life;"  to  "  sow  in  tears,"  and 
then  "  reap  in  joy;"   "  to  tremble  with  the  jailor,"  and 
then  in  a  very  short  time  to   "  rejoice  in  God;"   to  be 
"  crucified  to  the  world  and  the  world  to  him;"    to  be- 
come *'  a  new  creature,  old  things  having  passed  away, 
"  and  all  things  having  become  new;"  without  sensible 
experience.      That   enmity   against  God,   selfishness, 
malevolence,  and  idolatrous  love  of  the  world,  should  be 
exchanged  for  heavenly  mindedness,  love  of  God,  of 
the  brethren,  and  of  all  men;  without  experience,  we 
consider  as  i^iipossible.     And  when  this   is  the  effect, 
(as  it  ahvays  is,  if  genuine,)  of  attending  to  "  the  word 
"  of  the  truth  of  the  gospel;"  we  call  it  experiencing 
the  power  of  divine  truth  in  the  mind,  heart,  and  con- 
science.     We  desire  to  distinguish  this  from  the  tran- 
sient experience  of  Herod,  Felix  and  Agrippa;  and  from 
that  of  all  hypocrites  and  temporary  believers.     When 
we  are  enabled  to  conclude,  on  scriptural  grounds,  that 
"  our  sins  are  forgiven  us;"  and   "  by  the  Spirit  wit- 
*'  nessing  Avith  our  spirits  that  we  are   the    children  of 
**  God,"  to  cliU  on  him  in  the  spirit  of  adoption,  saying 
"  Abba,  Father,   we  rejoice."     When  through  negli- 
gence,  or  temptation,  or  sin;  we  lose  our  confidence; 
we  experience  shame,  fear,   disquietude,  and  remorse; 
till,  by  renewed  repentance,   faith,   and  prayer,  "  the 
"  joy  of  God's  salvation  is  restored  to  us,"  and  u'e  expe- 
rience "a  peace  of  God  which  passeth  all  understanding, 
"  keeping  our  hearts  and  minds  through  Jesus  Christ." 
These  are  the  views  of  modern  Calvinists  on  experien- 
ces, at  least  of  a  great  part  of  them,  and  especially  of  the 
evangelical   clergy:  and   it  remains    with   those,   who 
disapprove  them,  to  show  that  they  arc  unscriptural  and 
enthusiastical,  or  irrational. 


CN    THE    FIRST    CHAPTER.  125 

P.  Ixxiv.  1.  10.  *  To  extol,  &c.'*  It  does  not  ap- 
pear, that  we  are  in  scripture,  exhorted,  or  even  allow- 
ed, to  rely  on  our  natural  powers  at  all.  "  Trust  in  the 
"  Lord  with  all  thine  heart,  and  lean  not  to  thine  own 
**  understanding."!  "  He  that  trusteth  in  his  own  heart 
"  is  a  fool.  "J     "  My  soul  wait  thou  only  upon  God."§ 

P.  Ixxiv.  1.  13.  '  The  delusions,  Sic'lf  No  doubt,  all 
who  make  religion,  in  any  form,  a  chief  concern;  and 
therefore  cannot  but  suppose,  that  in  doing  s©,  they  act 
more  wisely,  than  those  do  who  wholly  neglect  it;  or 
than  those  who  differ  from  them,  in  things  which  they 
consider  as  indisputable,  are  in  danger  of  spiritual  pride: 
but  whether  the  self- wise  rationalist,  the  self-righteous 
Pharisee,  or  the  deluded  enthusiast,  be  most  in  danger, 
may  admit  of  some  doubt.  In  respect  of  the  charge  on 
this  ground,  as  brought  against  Calvinists  in  particular; 
the  last  day  will  determine  whether  it  be  deserved  or 
not:  and  probably,  it  will  not  before  be  decided.  No 
doubt  very  bad  men,  of  discordant  opinions  on  doctrinal 
subjects;  as  well  as  of  different  parties,  in  externals, 
have  entertained  '  unwarranted   conceit  of  familiar  in- 

*  tercourse  with  God:'  and  it  would  not  be  difficult  to 
illustrate  this  subject,  even  from  the  histories  or  writ- 
ings of  men,  decidedly  hostile  to  Calvinism,  and  even 
to  our  common  Christianity.  Familiar,  is  likewise  an 
epithet  vi^hich  ought  not  to  be  used,  or  should  be  used 
with  very  great  caution,  in  respect  of  the  intercourse  of 

*  •  It  is  not  to  extol  our  natural  powers  beyond  their  just  limits:  o?  to  rely 

*  upon  them  solely  in  working  out  our  salvation:  but  it  is  to  guard  against — ' 

f  Prov.  iii.  5.  \  Prov.  xxviii.  26.  §  Ps'.  Ixii.  5. 

^  *  The  delusions  of  spiritual  pride,  and  against  unscriptural  notions  of 
f  the  manner  in  which  the  Holy  Ghost  operates  upon  the  minds  of  men;  it  is 

*  to  prevent  the  rapturous  flights  of  a  heated  imagination,  and  to  call  the  at- 
'  tention  to  the  plahi  and  practical  duties  of  rational  devotion;  it  is  to  invite 

*  m^n  to  confide  in  the  promised  support  of  divine  grace,  without  fostering 
'  an  unwarranted  conceit  of  fumlliar  interco'irse  with  Cod.' 


126  IIEMAJIKS 

a  creature,  (especially  a  guilty  and  depraved  creature,) 
with  the  glorious  and  holy  God.  Yet  we  are  exhorted 
to  "come  boldly  to  the  throne  of  grace:"*  and  the 
scriptures  continually  speak  of  our  "  walking  with  God," 
"leaning  on  him,"  "lifting  up  our  souls  to  him," 
"  and  pouring  out  our  hearts  before  him:"  and  of  his 
delighting  in  the  prayers  "  of  the  upright."  He  en- 
courages us  "to  cast  all  our  care  on  him,  and  to  roll 
"  our  burden  on  the  Lord,  and  he  will  sustain  us," 
These  and  numerous  other  passages,  imply,  that  our 
gracious  Father,  glorious  and  holy  as  he  is  beyond  all 
conception,  admits  true  christians  to  a  very  intimate  in- 
tercourse and  communion  with  him.  "  Because  ye  are 
"  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into 
**  your  hearts,  crying  Abba  Father."t  "  The  Spirit  of 
"  adoption,"  includes  filial  confidence,  as  well  as 
filial  submission,  reverence,  love,  and  gratitude.  We 
are  also  encouraged  by  our  blessed  Saviour,  in  the 
strongest  language,  to  be  importunate,  J  in  our  prayers; 
and  to  "  pray  always  and  not  faint," — Jacob,  wrestling 
with  God,  and  saying,  "  I  will  not  let  thee  go,  except 
"  tho.u  bless  me,"  prevailed,  and  was  specially  honour- 
ed. "  Thy  name  shall  no  more  be  called  Jacob,  but 
"  Israel;  for  as  a  prince  hast  thou  power  with  God  and 
"  with  man,  and  hast  prevailed. "§ 

P.  Ixxv.  L.l.  '  The  dangers,  &c.'«[[  Whether  Cal- 
vinists,  or  the  evangelical  clergy,  be  better  employed 
than  other  professed  christians  and  ministers,  may  be  a 
proper  subject  of  enquiry:  but  certainly,  as  a  body, 
they  show  few  symptoms  of  '  listless  indolence.'  What- 
ever may  be  their  motives,  or  the  object  at  which  they 

•  Heb.  Iv.  16.  .  t  C,A.  iv.  6.  t  Avj.iSim.     Importunity. 

Liike  xi.  8.  §  Oen.  xxxii.  24—28. 

^  'The  dangers  of  wild  faiiat.cisii),  listless  indolence,  danjercus  .?t.curity» 
*  or  agonising  despondence.' 


(XN    THE    FIRST   CHAPTER.  127 

aim;  they  in  general  manifest  earnestness,  and  activity, 
in  the  concerns  of  religion.  The  ministers  of  this 
company,  preach  more  frequently,  more  earnestly,  and 
longer  sermons,  in  general,  than  others  do;  their  con- 
gregations are  commonly  more  numerous  than  those  of 
their  opponents,  and  their  decided  adherents  spend 
much  more  time,  at  least  in  the  public  services  of  reli- 
gion, than  is  customary  to  men  in  general  The  min- 
isters especially  are  "  instant  in  season,  and  out  of  sea- 
"  son."*  They  "  teach  publickly  and  from  house  to 
"  house."!  And  in  doing  this;  often  beyond  what 
they  are  required  to  do  by  their  superiors,  or  are  in  any 
way  remunerated  for  by  man;  they  give  great  umbrage 
to  numbers;  and,  as  one  said  of  Bishop  Burnett,  'set 
*  an  ill-natured  example;'  that  is,  they  do  so  much  as 
to  shame  those,  who  "  will  not  shut  the  doors  for 
*'  nought.''^  Zeal,  and  earnestness,  and  activity,  whe- 
ther propea-ly  directed  or  no,  must  be  predicated  of  them 
as  a  body,  whatever  may  be  the  conduct  of  some  individu- 
als; and  '  listless  indolence'  is  not  their  general  char- 
acteristick;  even  their  enemies  themselves  bein^^ 
judges. 

Religious  Distresses. 

*  Agoniz'uig  despondence.''  Numbers  dream  terrible 
things  about  us,  in  this  respect.  It  might  indeed  ex- 
cite our  smile;  did  it  not  induce  prejudices  in  the 
minds  of  many,  not  only  against  some  of  our  tenets,  but 
against  a  life  of  devotedness  to  God,  which  calls  forth 
the  tear  of  commiseration.  But  would  those,  v/ho  arc 
so  greatly  disquieed  by  the  idea  of  our  being  gloomy 
and  melancholy,    and   exposed  to  agonizing   despon- 

*  2!uK«/^*c,  atxa/pa'c,  011  fuvoxirable  and  xmfuvnirable  seasons.     2  Tlin.  iv.  4. 
t  Acts  XX.  20.  ir  Ma'-  i.  10. 


128  REMARKS 

dence,  come  near  enough  to  observe;  they  would  find, 
that  in  general,  **  the  voice  of  joy  and  thanksgiving  is 
**  in  our  dwellings:"  and  cheerfulness  an  inmate  in 
our  families,  and  a  constant  guest  at  our  social  meet- 
ings. 

Undoubtedly,  there  are  among  both  Calvinists,  and 
Anticalvinists,  individuals  ol  a  melancholy  constitution 
and  turn  of  nand;  and  this  morbid  state  of  body  and 
soul,  may  take  occasion  from  their  religious  tenets,  to 
prevail  more  than  it  otherwise  might  do.  When  a  man, 
whatever  were  his  previous  creed,  is  brought  to  view 
himself  as  a  sinner,  exposed  to  condemnation;  when  all 
his  former  pleas  are  silenced,  and  all  his  former  con- 
fidences fail  him :  when,  with  the  jailor,  he  ^'trembles 
"  and  cries  out.  What  must  I  do  to  be  saved?"  till  this 
question  is  answered  to  his  satisfaction;  till  he  is  ena- 
bled to  find  "  peace  and  joy  in  believing;"  he  must  ex- 
perience a  degree  of  alarm  and  distress.  While  he  re- 
views his  life  past,  and  bemoans  his  numberless  and 
heinous  transgressions,  perhaps  fearing  lest  they  should 
be  too  great  and  too  many  to  be  forgiven;  lest  he  should 
have  committed  the  unpardonable  sin;  lest  it  should 
now  be  too  late  to  seek  that  salvation,  which  he  has 
long  despised;  or,  on  some  account,  he  should  be  ex- 
cluded from  mercy,  and  left  to  perish  forever;  it  can- 
not be  wonderful,  if  his  godly  sorrow  be  mingled  with 
that  "  fear  which  hath  torment."*  The  more  distinct 
and  realizing  his  views  are  of  eternity,  of  eternal  hap- 
piness, or  eternal  misery,  the  awful  alternative  before 
him!  the  greater  must  be  his  solicitude,  according  to 
the  unalterable  laws  of  our  rational  nature:  and  when, 
through  temptation,  misapprehension,  or  unbelief,  his 
fears  predominate;  the  distress  may  verge  towards  des- 

•   1  .Tohniv.  18. 


OU    THE    fIRST     CHAPTER.  129 

pondency.  In  this  state  of  mind,  if  by  any  means  the 
subject  of  divine  decrees,  which  he  cannot  be  supposed 
to  understand,  come  before  his  mind;  it  will  probably, 
for  a  time,  augment  his  discouragement.  But  of  all, 
with  whom  I  have  during  a  long  course  of  years,  con- 
versed, under  distress  about  their  souls;  I  have  scarcely 
known  any,  who  did  not  after  a  short  time,  either  revert 
to  their  former  state  of  carnal  security;  or,  having 
*'  sown  in  tears,  did  not  reap  in  joy,"  and  attain  to 
permanent  peace  and  prevailing  hope.  The  transition 
from  alarm  and  distress,  to  joy  and  confidence,  in  the 
converts  on  the  dav  of  Pentecost,  and  in  the  case  of  the 
jailor  at  Philippi,  was  indeed  more  sudden  than  is  now 
generally  observed,  or  would  be  approved  by  numbers: 
but  it  was  of  the  same  nature. 

As  this  statement  accords  to  the  narratives  of  scrip- 
ture; it  is  also  ccnncident  with  the  general  experience 
of  mankind  in  things  temporal.  The  near  prospect  of 
ruin,  in  a  man's  circumstances,  of  which  he  was  not 
before  aware;  or  of  death  from  some  disease,  which  he 
had  not  supposed  to  be  dangerous;  will  necessarily  ex- 
cite alarm,  and  often  cause  great  tiejection.  So  long  as 
doubt  prevails,  whether  any  refuge  or  remedy  can  be 
found;  and  while  the  evil  seems  irreparable,  the  case 
hopeless,  and  the  impending  misery  intolerable;  de- 
jection will  increase.  Many  circumstances  apparently 
trivial,  or  indeed  foreign  to  the  main  concern,  may  from 
the  present  state  of  the  sufferer's  mind,  enhance  his 
anguish;  and  it  needs  not  be  said,  what  the  dreadful 
termination  of  this  **  worldly  sorrow  which  worketh 
•'  death,"  very  frequently  is.  On  the  contrary,  when 
unexpected  deliverance  dawns  on  the  mind,  it  inspires 
hope,  yet  uncertainty  prolongs  anxiety:   "  hope  defer- 

VOL.    1.  s 


130  REMARKS 

"  red  maketh  the  heart  sick:  but  when  the  desire  coin. 
*'  eth  it  is  a  tree  of  life."^  And  when  the  deliverance, 
connected  with  many  agreeable  circumstances,  is  ob- 
tained, the  joy,  and  exultation,  will  bear  some  propor- 
tion to  the  preceding  dismay  and  dejection. 

If  it  be  thus  in  t.mporal  concerns,  why  should  it  not 
be  so  with  the  things  which  are  eternal,  if  we  do  in^ 
deed  believe  them?  Except  the  promises  and  threat- 
enings  of  scripture  be  either  forgotten,  or  disbelieved* 
how  can  we  be  indifferent  about  obtaining  the  one,  and 
escaping  the  others  Surely  the  apathy  of  men  in  gen- 
eral, in  those  infinitely  important  concerns,  when  con- 
trasted with  their  eagerness  about  the  things  of  time 
and  sense,  is  far  more  wonderful  and  lamentable,  than 
the  temporary,  even  though  excessive  discouragement 
of  a  comparatively  few  persons.  This  first  distress, 
however,  is  far  from  being  universal;  for  considerable 
numbers  discover  the  refuge  nearly  as  soon  as  they 
perceive  their  danger,  or  they  become  acquainted  with 
their  real  character,  state,  and  miser}'^,  as  lost  sinners, 
gradually;  and  in  proportion  to  their  increasing  atten- 
tion to  the  sacred  scriptures:  so  that  from  the  time 
when  their  thoughts  are  turned  to  religious  subjects; 
they  experience  little  alarm,  and  hope  generally  pre-, 
vails. 

But  there  are,  in  most  religious  companies,  individ- 
uals of  feeble  and  imaginative  minds;  in  which  Ideas, 
that  have  no  necessary  connexion,  become  inseparably 
associated.  This  is  often  attended  by  a  diseased  state 
of  the  body:  which  gives  the  enemy  of  souls  an  advan- 
tage in  harassing  them  with  terrifying  suggestions. 
These  persons,  who  are  often  in  other  respects  amiable 
atld  conscientious,  are  uncomfortable  themselves,  apd 

*  Prov.  xiii.  12. 


ON    THE    FIRST    CHAPTER.  131 

troublesome  to  their  fellow- christians;  and  they  require 
peculiar  patience  and  gentleness  from  their  pastors.  But, 
amidst  all  their  fears,  and  doubts,  and  complaints,  they 
are  so  far  from  '  agonizing  despondency;'  that  they  pos- 
sess a  hope,  which  they  would  not  exchange  for  the 
whole  world:  they  have  also  their  seasons  of  consolation; 
and  many  of  them  at  last  meet  death,  not  only  with  se- 
renity, but  even  with  exulting  joy. — In  most  congrega- 
tions, there  are  also  some  persons,  who  have  just  enough 
regard  to  religion,  to  render  a  worldly  course  of  life  un- 
easy to  them.  They  live  in  a  state  of  perpetual  war- 
fare with  their  own  consciences,  and  are  truly  wretched; 
and  often,  when  alarmed  by  the  prospects  of  death,  are 
overwhelmed  with  terror.  Religion  may  be  the  occasion 
of  their  distresses;  for  if  they  were  hardened  infidels,  or 
totally  ignorant  of  the  scriptures,  they  would  be  more 
secure  and  insensible:  but  their  want  of  religion,  their 
consciousness,  that  they  are  not  true  christians,  is  the 
cause  of  their  distresses.  These,  associating  with  more 
zealous  persons,  at  least  frequenting  the  same  places  of 
worship,  are  frequently  confounded  with  them. 

Even  true  christians,  if  at  any  time  they  grow  negli- 
gent in  duty,  or  yield  to  temptation,  lose  their  comfort, 
and  are  for  a  time  at  least,  much  disquieted:  and  so  it 
ought  to  be.  But  the  peculiar  tenets  of  Calvinism  are 
very  seldom  much  thought  of,  by  the  conscientious  part 
at  least,  of  diose,  who  are  permanently  disquieted  in 
mind  about  their  religious  concerns.  Not  unfrequently, 
at  first,  they  have  many  difficulties  on  these  subjects; 
but,  whether  they  accede  to  them  or  not;  these  tenets 
form  no  prominent  part  oftheir  subsequent  conversation, 
respecting  their  discouragements.  Their  doubts  are 
principally  a!)out  their  conversioTi^  not  their  election:  and 
arise  from  uncertainty   whether  their  faith  be  genuine 


13-2  REMARKS 

and  saving,  or  no;  and  not  from  questioning  whether 
Christ  be  able  and  willing  to  save  all  who  truly  believe 
in  him. 

There  is  another  reason,  which  sometimes  makes 
::ealous  christians  dejected.  They  firmly  believe  the 
word  of  God  in  every  part;  and  when  they  occasionally 
visit  beloved  relatives,  who  do  not  even  appear  to  be  re- 
ligious; they  cannot  endure  the  thought  of  their  being 
finally  miserable;  yet  comparing  their  conduct  and  con- 
versation with  the  word  of  God;  they  are  unable  to  ex- 
clude the  mournful  conviction,  that  they  are  in  the  broad 
road  to  destruction.  Their  endeavours  to  convince 
them  of  this  are  treated  as  bigotry,  uncharitableness,  or 
spiritual  pride.  They  become  heartless  in  the  attempt; 
and  can  only  weep  over  them  and  pray  for  them.  They 
are  out  of  their  element  in  the  company  of  such  persons; 
and  while  they  try  to  appear  cheerful,  their  hearts  ach 
and  bleed.  Thus  their  dejection  is  not  on  their  own 
account;  but  arises  from  tender  solicitude  about  those 
whom  they  love,  but  cannot  serve.  When  however 
they  "  go  back  to  their  own  company;"  and  have 
poured  out  their  sorrows  in  prayer,  they  recover  their 
former  serenity  and  cheerfulness.  Thus  David,  Jere- 
miah, and  St.  Paul,  had  sorrow  of  heart,  on  account  of 
those  whom  they  loved,  but  could  not  induce  to  seek 
and  serve  the  Lord.*  And  even  our  Saviour  himself 
wept  over  unbelieving  and  rebelling  Jerusalem. f 

No  doubt  cases  may  arise,   in  which  '  curious  and 
'  carnal  persons  lacking  the  Spirit  of  Christ,  have  be- 

*  fore  their  eyes  the  sentence  of  God's  predestination, — 
'  whereby  the  devif  does  thrust  them  into    despera- 

*  tion;J  but  these  are  very  rare,  and  it  would  be  diffi- 

•  Ps.  cxix.  136.  Jer.  ix.  1.  xiii.  17.  Horn.  Ir.  1—8.        f  Luke  xlx.41— 44 
4.  Art.  xvii.     See  on  p.  56.  Refutation. 


'       ON    TME    FIRST    CHAPTER.  133 

cult  to  meet  with  one  or  two  well  attested  instances  of 
this,  in  the  whole  history  of  modem  Calvinists. 

P.  Ixxv.  1.  13.     *  Let  those,  &c.'*     "  If  so  be  ye 
"  have  tasted  that  the  Lord  is  gracious."!   *  The  godly 

*  consideration  of — our  election  in  Christ,   is    full  of 

*  sweet,  pleasant,  and  unspeakable  comfort  to  godly 

*  persons,  and  such  as  feel  in  themselves  the  Spirit  of 

*  Christ,  mortifying  the  works  of  the  flesh,  and  their 

*  earthly  members,  and  drawing  up  their  mind  to  high 
'  and  heavenly  things.  'J — If  any  man  should  profess 
that  he  can  distinguish  by  his  feelings  what  sentiment, 
what  inclination,  or  what  resolution  is  from  the  Spirit  of 
God,  in  any  other  way,  than  that  described  in  the  arti- 
cle; the  evangelical  clergy  in  general  would  consider 
him  as  an  enthusiast,  and  as  dangerously  deluded. 
They  believe,  however,  that  all  holy  inclinations  and 
resolutions,  even  all  good  desires,  are  from  the  Holy 
Spirit. 

P.  Ixxv.  1.  21.     ^  I  do  not  meany  &c.'^     There  is  no 

•  *  Let  those  who  think  difFefently,  point  out  the  authority  in  scriptrire 

*  or  in  our  public  formularies,  for  saying,  that  a  man  may  feel  the  influence 

*  of  the  Holy  Ghost,  so  as  to  distinguish  what  sentiment,  what  intention,  what 
'  inclination,  or  what  resolution,  is  owing  to  that  influence.' 

t  1  Pet.  ii.  3.  i  Art.  xvii. 

+  '  I  do  not  mean  to  assert,  that  the  comfort  and  assistance  of  the  Holy 
'  Spirit  are  never  felt  by  truly  good  and  pious  persons,  on  extraordinary  occa- 
'  sions.    This  would   be  to  contradict  both  scripture  and  experience.     It 

*  would  be  to  deprive  the  Cliristian  of  his  best  support  and  consolation  un- 

*  der  the  severe  trials,  temptations,  and  afflictions,  to  which  it  pleases  God 
'  to  subject  his  faithful  servants  in  this  probationary  world;  and  to  check  the 
'  confidence  of  approaching  bliss,  which  sometimes  beams  upon  his  dying 

*  hoars,  and  gives  an  animating  lesson  to  the  witnesses  of  his  death.  1  con- 
«  celve,  however,  that  the  few  persons  who  may  be  distinguished  by  this 
«  mark  of  special  favour,  will  be  found  among  those  whose  works  correspond 
'  with  their  professions  of  faith,  whose  affections  are  really  set-  on  things 
<  above,  while  they  neglect  no  duty  within  their  sphere  of  action,  whose 
'  hearts  are  prepared  by  habitvial    devotion  for  the  gifts  of  the  Spirit,  and 

who  evince  an  humble  sense  of  their  own  unwftrlhiness,  and  a  sincere  belief  in 
'  the  superintending  providence  and  controlling  power  of  God,  by  a  cheerful 
'  resignation  to  his  will,  and  a  constant  trust  in  his  protection.' 


134  REMARKS 

scriptural  proof,  that  the  consolations  of  the  Holy  Spitlt 
are  communicated  only  on  extraordinary  occasions. 
The  apostle  indeed  says,  "  As  the  sufferings  of  Christ 
"  abound  in  us,  so  our  consolation  also  aboundeth  in 
**  Christ:"*  but  he  does  not  intimate  that  the  comfort- 
ing influence  of  the  Holy  Spirit  is  exclusively  restricted 
to  times  of  peculiar  trial.  "  The  fruit  of  the  Spirit  is 
**  love,  joy,  peace:''f  and  "  If  any  man  have  not  the 
"  Spirit  of  Christ,  he  is  none  of  his."|  The  apostle 
prays  for  the  christians  at  Rome  in  general,  that  "  the 
*'  God  of  hope  would  fill  them  with  all  peace  and  joy  in 
''  believing,  that  they  might  abound  in  hope  by  the  pow- 
"  er  of  the  Holy  Ghost.  "§  The  effect  of  "  grieving  the 
"  Holy  Spirit,"  must  be  the  loss,  or  interruption  of  his 
comforting  influences.  Accordingly,  David,  after  his 
dreadful  fall,  when  brought  to  deep  repentance,  prays, 
•*  Restore  unto  me  the  joy  of  thy  salvation,  and  uphold 
"  me  with  thy  free  Spirit.  "T[  Nor  is  there  any  scrip- 
tural proof  that  only  '  a  few  persons  are  distinguished 
*  by  this  mark  of  special  fltvour: '  on  the  contrary,  it  is 
represented  as  common  to  all  true  christians-.  "  Whom 
"  having  not  seen  ye  love;  in  whom  though  now  ye  see 
*'  him  not,  yet  believing,  ye  rejoice  with  joy  unspeaka- 
"  ble  and  full  ofglory."j|  "  If  ye  love  me,  keep  my 
**  commandments,  and  I  will  pray  the  Father,  and  he 
**  shall  give  you  another  Comforter,  that  he  may  abide 
"  with  you  for  ever."  "  If  a  man  love  me  he  will  keep 
"  my  words,  and  my  Father  will  love  him,  and  we  will 
♦*  come  unto  him  and  make  our  abode  with  him."** 
"  The  Spirit  of  adoption,"  as  "  witnessing  with  our 
"  spirits,  that  we  are  the  children  of  God;  and  if  chil- 
"  dren  then  heirs;"  and  as  being  the  Earnest  of  our  in- 

•  2  Cor.  i.  5.  t  G:il.  v.  2?.  +  Rom.  viii.  9.  §  Rom.  xv.  13 

f  Ps.  li.  12.  II  Pet.  i.  %.  *•  John  xiv.  15,  16,  20—24. 


ON    THE    FIRST     CHAPTER.  135 

heritance,  is  spoken  of  as  given  to  all  true  believers. 
"  Then  had  the  churches  rest — and  were  edified;  and 
**  walking  in  the  fear  of  the  Lord,  and  the  comfort  of  the 
*'  Holy  Ghost,  were  multiplied."*  In  other  respects 
the  passage  does  not  materially  differ  from  our  views  of 
the  subject. 

P.  Ixxvi.  1.  19.  *  Without^  &c.'t  A  few  quotations 
from  '  the  arrogant  enthusiasts  of  the  present  day;'  con- 
cerning these  *  presumptuous  excesses,'  would  have 
rendered  the  difference  between  his  Lordship's  senti- 
ments, and  those  which  he  opposes,  more  manifest;  and 
and  it  would  also  have  slx)wn  what  persons,  or  class  of 
men,  were  intended.  The  readers  of  '  The  Refutation' 
will  in  general  suppose  the  evangelical  clergy  to  be 
principally  meant:  but  a  vast  majority  of  those,  who  - 
are  now  living,  speak  on  this  subject  more  according  to 
the  statement  of  the  passage  above  quoted,  than  in  the 
language  of  arrogant  enthusiasts.  And  if  quotations,  in 
illustration  of  the  subject  be  wanted,  they  must  be 
sought,  principally  at  least,  in  the  writings,  not  of  the 
evangelical  clergy  now  living,  but  elsewhere;  namely,  in 
the  earlier  writings  of  some  who  have  been  dead  many 
years;  in  those  of  some  Anti-calvinists:  and  especially 
in  those  of  a  few  individuals,  who  call  themselves  Cal- 
vinists,  and  disclaim  all  but  themselves;  and  are  re- 
nounced by  others  in  return,  as  enthusiasts,  and  Anti- 
nomians. 

P.  Ixxvi.  last  line.   '  It  is  not,  &c.'J     Then,  renova- 

•  Acts  W.  31. 

f  •  Without  falling' into  the  presumptuous  excesses  to  which  these  doc- 

•  trines  are  carried  by  the  arrogant  enthusiasts  of  the  present  day.' 

^  '  It  is  not  true,  that  it  is  so  corrupt  that  all  endeavour  on  our  part  to  amend 
'  it  must  be  totally  ineffectual.  The  depravity  of  human  nature  is  the  ground 

♦  upon  which  the  neces.sity  of  redemption  rests;  but   to  represent  this   de- 
'  pravity  as  utterly  incorris'-ible,  is  destructive  of  every  human  effort,  of  all 

*  moral  virtue,  and  of  every  eartldy  comfort.    If  men  be  persuaded  that  they 


136  REMABKS 

tion  by  the  Holy  Spirit,  (or,  **  a  new  heart  and  a  new 
*'  spirit,")  is  not  needful,  though  it  might  facilitate  the 
amendment.  We  are  able,  without  it,  to  make  endea- 
vours not  totally  ineffectual,  to  amend  our  nature,  or 
that  of  our  fellow  sinners.  But  St.  Paul  says,  "We 
"  are  his  workmanship,  created  in  Christ  Jesus  unto 
"  good  works."*     Our  depraved  nature  is  *  utterly  in- 

*  corrigible,'  except  by  special  grace:  and  whenany  one 
is  persuaded,  or  convinced,  that  he  cannot  correct  the 
obliquities  of  his  nature,  and  overcome  his  evil  inclina- 
tions, without  the  grace  of  God;  and  yet  that  this  must 
be  done,  or  he  must  perish:  hearing  and  reading,  that 
"  God  has  promised  to  give  the  Holy  Spirit  to  them 
"  who  ask  it;"t  he  will  be  led  earnestly  to  pray  for  this 
most  needful  blessing;  and,  in  answer  to  these  prayers, 
he  will  be  preserved  both  from  profligacy  and  despair. 
Thus  he  will,  after  a  time,  learn,  that  though  **  he  can 
*'  do  nothing  of  himself,"  or  "  without  Christ;"  he  "  can 
"  do  all  things  through  Christ  who  strengtheneth  him."J 
Instances  might  be  produced  of  persons,  under  terrors 
of  conscience,  but  total  strangers  to  evangelical  or  cal- 
vinistick  doctrine,  attempting  to  conquer  bad  habits  and 
strong  evil  propensities,  in  their  own  strength;  who, 
being  repeatedly  bafiled,  have  given  up  the  hope  of  suc- 
cess, and  have  sought  refuge  in  a  kind  of  infidelity:  but 
afterwards,  hearing  the  promises  of  effectual  assistance, 
proposed  in  the  sacred  scripture,  and  depending  on 
them,  and  praying  for  the  promised  blessing,  they  have 
renewed  their  efforts,  and  have  been  rendered  success- 
ful and  happy. 

*  cannot  arrive  at  any  degree  of  goodness,  tliey  will  be  apt  either  to  yield  to 

*  every  temptation,  because  tliey  fancy  resistance  useless,  aj^d  thus  become 
'  profligate  in  the  extreme;  or,  anticipating  the  pains  of  future  punishment, 

*  they  will  suffer  all  the  miseries  of  religious  despair.' 

•  Eph.  ii.  10.  t  Luke  xi.  13.  t  John  xt.  5.    Phil.  iv.  10. 


ON     THE    FIRST    CHAPTER.  137 

P.  Ixxvii.  1.  13.  *  The  clergy ^  &c.'*  If  any  preach, 
that  '  man  is  irrecoverably  sunk  in  sin  and  wickedness,' 
they  certainly  should  be  shunned.  But  do  any  preach 
this  doctrine  of  desperation?  Do  any  say,  that  man  is  so 
sunk  in  sin,  and  so  incorrigibly  wicked,  that  he  is  irre- 
coverable, even  by  the  grace  of  the  gospel?  And  if  this 
be  not  meant,  what  is  it,  which  is  opposed?    '  It  is  ac- 

*  knowledged,  that  man  has  not  the  disposition,  and  con- 

*  sequently  not  the   ability,  to  do  what  is  good  in  the 

*  sight  of  God,   till  he  is  influenced  by  the  Spirit  of 

*  God:'t  and  I  apprehend  no  evangelical  clergyman,  and 
scarcely  any  Calvinist,  denies,  that  when  influenced  by 
the  Spirit  of  God,  he  has  both  *  the  disposition  and  the 
'  ability  to  do  what  is  good  in  the  sight  of  God.'  But 
surely,  Christian  ministers  ought  not  to  teach  men,  that 
their  malady  is  not  so  great,  but  that  they  may  heal 
themselves,  without  the  great  and  good  Physician's  in- 
terposition! God,  in  his  infinite  mercy,  has  appointed 
one  Physician,  and  provided  one  infallible  remedy,  for 
the  distempered  soul  of  fallen  man:  He  has  declared  all 
Others  to  be  "  physicians  of  no  value,"  all  other  reme- 
dies to  be  utterly  inefficient.  He  hath  promised  healing 
and  salvation,  to  all  who  seek  them  from  Jesus  Christ 
according  to  the  gospel,  however  desperate  and  invete- 
rate their  malady  has  become.  Now  the  evangelical 
clergy,  as  well  as  other  sober-minded  Calvinists;  bestow 
pains  to  convince  their  hearers,  that  there  is  no  recovery 

*  *  The  clergy  therefore  cannot  caution  their  parishioners  too  strongly 
'  against  listening  to  those  preachers,  who  are  continually  describing  man  as 
'  irrecoverably  sunk  in  sin  and  wickedness;  they  should  impress  upon  their 

*  minds  the  duty  and  necessity  of  exertion;  and  teach  them,  that  the  frailty 

*  and  corruption  derived  from  our  first  parent  will  not  be  admitted  as  an  ex- 
'  case  for  criminal  indulgences,  since  we  are  assured  that  we  shall  always 
'  be  assisted  by  divine  grace  in  our  struggles  to  withstand  the  evil  propefi'- 
'  sities  of  our  natur<*, 

fP.  61,  Refutation.  . 

VOL.    I.  T 


REMARKS 


for  them,  except  in  this  way  of  the  gospel;  and  that,  if 
they  refuse  and  neglect  this  Physician,  they  will  be 
found  absolutely  irrecoverable.  They  earnestly  desire 
to  induce  despair,  not  of  salvation  itself,  but  of  salvation 
in  any  way,  except  that  of  the  gospel.  They  endeavour 
to  show  the  desperate  nature  of  the  disease,  in  itself;  in 
order  to  recommend  the  good  Physician  and  his  healing 
grace.  For  so  long,  as  men  think,  that  they  are  not 
diseased,  or  but  slightly;  that  the  disease  will  depart  of 
itself;  that  they  are  able  to  be  their  own  healers,  or  that 
other  Physicians  and  remedies  can  recover  them:  so  long 
as  they  think,  that  'there  is  some  health  and  soundness 
'  of  constitution  in  them;'  their  pride,  their  love  of  sin 
and  the  world;  and  their  aversion  to  the  holy  humbling 
truths  of  the  gospel;  will  incline  them  to  refuse  the 
Saviour's  invitations;  or  at  least  to  say,  "  Go  thy  way  at 
*'  this  time;"  at  a  future  opportunity,  I  may  perhaps 
seek  help  from  thee.  Nov/  the  day  of  Christ  will  dis- 
cover, whether  they,  who  oppose  our  endeavours  to 
convince  men,  that  they  are  incorrigible  and  irrecovera- 
ble, except  by  the  grace  of  the  gospel;  have  any  other 
more  effectual,  or  equall}'^  effectual,  way  of  recovery  and 
salvation,  or  not.  "  I  am  the  Way,  and  the  Truth,  and 
"  the  Life;  no  man  cometh  to  the  Father,  but  by  me."* 
"  Neither  is  there  salvation  in  any  other;  for  there  is 
*'  none  other  name  under  heaven  given  among  men, 
"  whereby  we  must  be  saved."!     *  They  also  are  to  be 

*  had  accursed,  that  presume  to  say,    that  every  man 

*  shall  be  saved  by  the  law  or  sect  which  he  profcsseth, 
'  so  that  he  be  diligent  to  frame  his  life  according  to 
'  that  law,  and  the  light  of  nature.     For  holy  scripture 

*  doth  set  out  unto  us,    only  the  name  of  Jesus  Christ, 

*  whereby  we  must  we  saved. 'J — "The  scripture  hath 

•John  xiv.  6.  f  Act=;  iv.  12-  *  Art  xviii. 


ON    THE    FIRST    CHAPTER.  '139 

**  concluded  all  under  sin;  that  the  promise,  which  is  by 
*'  faith  in  Jesus  Christ  might  be  given  to  them  that  be- 
*'  lieve.*'*  We  perfecdy  agree  with  his  Lordship,  that 
ministers  *  should  impress  upon  the  minds  of  their  hear- 

*  ers,  the  duty  and  necessity  of  exertion;'  and  teach 
them  that  original  depravity  will  not  excuse  tlieir  crimi  • 
nal  indulgences:  and  we  only  desire  and  pray  that  all 
parties  may  vie  with  one  another,  which  shall  most  zeal- 
ously and  successfully  inculcate  these  truths,  and  apply 
them  to  the  hearts  and  consciences  of  their  congrega- 
tions. 

P.  Ixxviii.  I.  4.  '  The  obnoxious^  &c't  I  should 
not  have  expected,  that  a  Protestant  would  deem  even 
the  supposed  errors  of  Calvin,  equally  obnoxious  with 
the  doctrine  of  human  merit,  held  by  the  church  of 
Rome.  Whether  Calvin  carried  the  '  erroneous  and 
'  baneful  doctrine  of  moral  incapacity,'  beyond  the  line 
marked  out  in  scripture,  I  shall  not  decide;  and  whether 
modern  Calvinists  use  more  energetical  language,  than 
that  of  the  articles,  liturgy,  and  homilies  of  our  church, 
others  must  judge. — "  You  whp  were  dead  in  trespas- 
'*  ses  and  sins." J  "  When  we  3'^et  were  without 
*' strength. "§  '  There  is  no  health  in  us. '1[  I  need  not 
repeat  the  quotations  from  the  homilies.  ||  Jude  indeed 
speaks  of  some  apostates,  as  '*  twice  dead:"**  but  no 
other  expression,  relating  to  man's  moral  incapacity, 
that  I  can  recollect,  is  stronger  than  what  has  been  pro- 

*  Gal.  iil.  22. 

f  '  The  obnoxious  and  unfounded  doctrine  of  human  merit,  held  by  the 
'  church  of  Rome,  fosters   pride  and  presumption.     The  equally   erroneous 

•  and  baneful  doctrine  of  moral  incapacity,  in  the  extent  unhappily  adopted 
'  by  Calvin,  tends  to  produce  hopeless  melancholy,  or  hardened   profligacy. 

•  The  former  exalts  too  high,   the  latter  depresses  too  low,  the  powers  of 

*  roan.* 

i  Eph.  ii.  1,  §  Rom.  r.  6.  «f  Conf.  See  on  p.  54  72, 

Refutation.  ••  Jude  12- 


14^  REMARKS 

duced  from  the  scripture  and  from  the  Prayer-Book, 
and  homilies,  relating  to  the  condition  of  men  in  gen- 
eral.     The  tendency  of  our  doctrine  to  '  produce  hope- 

*  less  melancholy  or  hardened  profligacy;'  has  already- 
been  considered.* 

P.  Ixxviii.  Note  from  Calvin.  '  Non  equidevty  &c.'t 
**  In  which  are  some  things  hard  to  be  understood; 
"  which  they  that  are  unlearned  and  unstable,  wrest,  as 
^'  they  do  also  the  other  scriptures,  to  their  own  de- 
"  struction."! 

P.  Ixxviii.  1.  21.  '  Obediejice,  &c.'^  If  after  the 
words  practicable  duty^  the  clause  from  the  liturgy  had 
been  added,  '  by  thy  special  grace  preventing   us,   to 

*  put  into  our  hearts  good  desires;  and  by  thy  continual 
'help  to  bring  the  same  to  good  effect; 'T[  few  of  the 
evangelical  clergy  would  hesitate  to  adopt  the  passage. 

P.  Ixxix.  1.  11.     *  An  action  performed  from  asin- 

*  cere  desire  to  obey  tj^e  will  of  God,  is  partly  the  effect 

*  of  our  own  voluntary  exertion.'  Such  an  action  is 
wholly  the  effect  of  our  own  voluntary  exertion;  but  **  it 
"  is  God  that  worketh  in  us  to  will  and  to  do."  The 
idea  of  God  doing  one  part,  and  the  creature  another 
part,  in  the  action  of  a  voluntary  agent,  seems  to  us  un- 
scriptural  and  unphilosophical. 

P.  Ixxix.  1.  13.     '  It  is,  Stc.'ll     The  general  state- 

•  See  on  p.  75,  Refutation. 

f  *  I  do  not  indeed  denj,  that  many  hearing,  that  there  is  nothing  gx)od  in 
<  us,  indulge  themselves  more  freely  in  their  own  vices.' 
%  2  Pet.  iii.  16. 
§  '  Obedience  is  commanded,  und  it  is  therefore  our  duty;  our  practicable 

*  dvity,  or  it  would  not  have  been  commanded.' 

%  Col.  Easter  Sunday. 

II  '  It  is  one  thing  to  trust  to  the  goodness  of  God,  as  declared  in  Scrip- 
'  ture,  for  the  effectual  assistance  of  the  Holy  Spirit;  and  another  to  assert, 

*  that  from  our  own  intrinsic  merit  we  liave  a  right  to  divine  favour  here,  and 
'  to  reward  I'.ert after.  The  "  promise  of  the  life  that  now  is,  and  of  that 
«  whicli  is  to  come,  "  *  tlie  means  of  grace,  ami  t.'ie  hope  of  glury,  we  owe  suit-  - 


ON   THE  JIRST  CHAPTER,  141 

ment  in  this  passage,  is  satisfactor)',  and  the  arguments 
conclusive.  The  words  conditions  and  cwtdifional,  are  . 
not  indeed  found  in  scripture;  and  are  liable  to  miscon- 
struction; the  same  ideas,  as  far  as  they  are  sciptural, 
may  be  communicated  in  other  terms:  and  as  many 
strongly  object  to  them;  the  evangelical  clergy  in  gen- 
eral avoid  the  use  of  them:  yet  they  are  not  objectiona- 
ble, if  properly  interpreted;  that  is,  as  denoting,  not  any 
merit,  or  antecedent  good  disposition  in  us;  but  merely 
something  sine  qua  non.  He  that  repents  and  believes, 
is  through  divine  grace  entitled  to  the  promised  bless- 
ing: he  who  does  not  repent  and  believe,  is  excluded 
from  them;  yet  so,  that  if  hereafter  he  shall  repent  and 
believe,  he  also  will  be  admitted  as  a  partaker  of  them. 

'  ly  to  the  undeserved  mercy  of  God  throui,h  the  merits  and  mediation  of 
•his  blessed  Son.     It  is  not  possible  for  man,  with  reference  to  the  original 

*  connexion  between  the  creature  and  his  Creator,  to  have  any  merits  towards 
«  God;  for  whatever  powers  and  qualifications  he  possesses,  he  has  received 

•  them  all  from  God;  and  God  has  a  right  to  every  exertion   which  man  can 

•  make.     But  God  has  been  pleased  to  enter  into  a  covenant  with  man,  sub. 

*  sequent  to  the  rules  and  directions  which  he  gave  him  at  his  creation,  and 

*  to  promise  certain  privileges  and  blessings,  upon  the  performance  ofcer-^ 

•  tain  conditions.     This  new  dispensation,  so  fur  from  being  the  consequence 

•  of  any  right  conduct  in  man,  is  founded  in  his  misconduct,  the  first  intima- 

*  tion  of  future  redemption  being  given  immediately  after  the  fall,  at  the  mo- 

*  ment  God  was  denouncing  punishment  upon  the  disobedience  of  Adam.     It 

*  is  to  be  acknowledged  in  all  its  parts  as  entirely  gratuitous,  as  proceeding 

•  solely  from  the  free  mercy  of  God;  and  our  performance  of  the  required 

*  conditions  is  not  to  be  considered  as  constituting  any  merit  in  us,  or  confer- 
'  ring  any  right  to  reward,  independent  of  his  promises.  If  the  conditional 
'  offer  of  spiritual  aid  in  this  world,  and  of  eternal  happiness  in  the  next,  had 
'  not  been  made,  the  same  conduct  in  us,  supposing  that  possible,  would  have 

•  given  no  claim  to  favour  or  reward  from  God  here  or  hereafter,  a  right  to 
'  any  recompence  from  God  being  absolutely  impossible.  I  am  iiere  speak- 
'  ing  upon  the  ground  of  strict  justice,  and  upon  no  other  ground  can  the  ab- 
'  stract  question  of  merit  be  argued.  Tlie  question  becomes  of  a  totally  dif- 
'  ferent  nature  where  promises,  arising  solely  from  kindness  and  mercy,  are 

•  concerned.  We  know  that  "  he  who  hath  promised  is  faithful;"  and  there - 
'  fore  we  i-ely  upon  liis  promises,  without  feeling  that  vie  had  any  reason  to 
'  expect  tliem.' 


143  REMARKS,    &e. 

P.  Ixxxi.  1.  8.  Note.  *  It  is,  &c'*  I  quote  this 
passage,  merely  to  express  unqualified  approbation  of 
it,  God  grant,  that  all,  who  now  oppose,  or  misunder- 
stand, the  doctrine  of  salvation  by  grace  alone;  may  be- 
fore, or  at  least  when,  they  come  to  lie  upon  their 
death   beds,    *  renounce   their   own   merits,  and   cast 

*  themselves  naked  into  the  arms  of  the  Saviour.' 

Archbishop  Bramhall. 

•  *  It  is  an  easy  thing  for  a  wrangling  sophister  to  dispute  of  merits  in  tlie 

*  schools,  or  for  a  vain  orator  to  declaim  of  merits  out  of  tlie  pulpit:  but  when 

*  we  come  to  lie  upon  our  death-beds,  and  present  ourselves  at  the  last  hour 

*  before  the  tribunal  of  Christ,  it  is  high  time  both  for  you  and  us  to  renounce 

*  our  own  merits,  and  to  cast  ourselves  naked  into  the  arms  of  our  Saviour. 
'That  any  works  of  ours  (who  are  the  best  of  us  but  unprofitable  servants) 

*  which  properly  are  not  ours,  but  God's  own  gifts;  and  if  they  were  ours, 
'  are  a  just  debt  due  unto  him,  setting  aside  God's  free  prom.iseand  gracious 
'  acceptation,  should  condignly  by  their  own  intrinsic  value  deserve  the  joys 

*  of  heaven,  to  wliich  they  have  no  more  proportion  than  they  have  to  satisfy 

*  for  the  eternal  torments  of  hell:  this  is  that  which  we  have  renounced,  and 

*  which  we  never  ought  to  admit.' 


143 

REMARKS  ON  CHAPTER  II. 
On  Regeneration. 

P.  Ixxxiii.  1.  1.  *  As  the,  &c.'*  Regeneration  is 
indeed  a  word  frequently  used  by  modern  Calvinists;  by 
the  evangelical  clergy;  and  by  numbers  who  do  not 
think  themselves  Calvinists:  but  whether  more  frequent- 
ly, than  it  ought  to  be,  is  another  question.   *  Instantane- 

*  ous  conversion'  is  not  a  favourite  tenet  of  modern 
Calvinists;  nor  does  *  indefectible  grace'  exactly  convey 
the  sentiments  of  many  among  them.  It  is,  however, 
remarkable,  that  the  religionists,  in  our  day,  who  speak 
the  most  of  instantaneous  conversion,  decidedly  oppose 
the  doctrine  of  *  indefectible  grace:'  so  that,  with 
whomsoever  the  truth  lies;  the  two  doctrines  have  no 
essential  connexion.  Even,  when  by  the  word  grace y 
is  meant  "  a  new  creation  unto  holiness;"  producing 
*<  unequivocally  the  fruits  of  the  Spirit;"  all  Calvinists 
do  not  consider  it  as  indefectible  in  its  own  nature. 
Adam  lost  the  image  of  God,  in  which  he  was  originally 
created:  and  we  might  lose  the  divine  life,  which  the 
Spirit  of  Christ  had  communicated;  if  there  were  nothing 
in  the  covenant  of  peace  and  grace,  made  in  Christ, 
with  all  true  believers,  to  secure  us  against  this  dreadful 
event.  But  "our  life  is  hid,  with  Christ  in  God: "f 
and,  many  of  the  evangelical  clergy  think,  that  the  pro- 
mises and  covenant  of  the  everlasting  God,   and  the  in- 

•  '  As  the  term  regeneration,  or  new-birth,  is  frequently  used  by  modern 
'  Calvinists,  when  speaking-  of  their  favourite  tenets  of  instantaneous  con- 
'  version  and  indefectible  grace,  it  may  be  proper  to  explain  the  application 

*  and  true  meaning  of  this  word  in  scripture,  and  in  the  public  formularies  of 

*  (5ur  church.' 

t  Col.  iii.  ?,. 


144  *  REMAliKS 

tercession  of  Christ,  secured  all  true  believers,  from 
thus  finally  departmg  from  God.*  Concerning  the  truth 
and  importance  of  this  tenet,  the  author  has  no  doubt: 
but,  knowing  that  many  of  those,  whom  he  loves  and 
honours,  do  not  accord  with  him  in  his  views  on  this 
subject;  had  the  doctrines,  more  generally  called  Cal- 
vinistick  been  exclusively  opposed,  in  '  the  Refutation,* 
he  should  not  have  ventured  forth  with  his  remarks 
upon  it. 

P.  Ixxxiii.  1.  15.  *  Those  xvho^  &c.'t  Waving  for 
the  present,  the  consideration  of  infant- baptism;  it  oc- 
curs to  enquire  whether  the  opus  operatum^  the  mere 
administration  of  baptism,  in  the  case  of  adults,  neces- 
sarily produces  all  these  effects.  If  this  be  the  doctrine 
of  protestants;  in  what,  as  to  this  particular,  do  they 
differ  from  the  papists?  Indeed,  is  not  this  precisely  the 
error  of  the  Jewish  scribes  and  people,  which  John  the 
Baptist  so  decidedly  opposed,  in  those  who  came  lo  be 

*Jer.  xxxii.  38— 40. 

\  '  Those  wh®  are  baptized  are  immediately  translated  from  the  curse  of 
'  Adam  to  the  grace  ,oi"  .Christ;  the  original  guilt  which  they  brought  into  the 

*  world  is  mystically  washed  away;  and  they  receive  forgiveness  of  the  actual 
'  sins  which  they  may  themselves  have  committed;  they  become  reconciled 

*  to  God,  partakers  of  the  Holy  Ghost,  and  heirs  of  eternal  happiness;  they 

*  acquire  a  new  name,  a  new  hope,  a  new  faith,  a  new  rule  of  life.  This 
'  great  and  wonderful  change  in  the  condition  of  man  is  as  it  were  a  new  na- 
'  ture,  a  new  state  of  existence;  awd  the  holy  rite,  by  which  these  invaliKible 

*  blessings  are  communicated  is  by  St.  Paul  figuratively  called  "  Regenei'a- 
"  tion,"  or  new-birth.     Many  similai-  phrases  occur  in  the  New  Testament, 

*  such  as,  "  born  of  water  and  of  the  Spirit/'  "  begotten  figain  unto  a  lively 
"  hope;"  "dead  in  sins,  and  quickened  together  with  Chri^h"  *'  buried  with 
"  Christ  in  baptism;"  "born  again,  not  of  corruptible  seed,  but  of  incor- 
«•  ruptible:"  these  expressions  all  relate  to  a  single  act  once  performed  upon 

*  every  individual — an  act  essential  to  the  character  of  a  christian,  and  of 
'  such  importance,  that  it  is  declared  to  be  instrumental  to  our  salvation, 
"  baptism  doth  now  save  us,  by  the  resurrection  of  Jesus  Christ;"  "  Accord- 
<'  ing  to  his  mercy  he  saved  us  by  the  washing  of  regeneration,  and  renew- 
*'  ing  of  the  Holy  Ghost;"  "  Except  a  man  be  born  aga,in,  he  cannot  see  the 
"  kingdom  of  Cod.'' 


ON   THE  SECOKD   CHAPTER.  145 

baptized  by  him?*  which  our  Lord  treated  with  more 
marked  severity,  than  any  of  their  errors?!  ^^^  which 
St.  Paul  so  expressly  notes,  when  he  says,  "  He  is  not 
**  a  Jew  who  is  one  outwardly;  neither  is  that  circumci- 
*'  sion,  which  is  outward  in  the  flesh:  but  he  is  a  Jew 
**  who  is  one  inwardly,  and  circumcision  is  that  of  the 
*'  heart,  in  the  spirit,  and  not  in  the  letter;  whose  praise 
"is  not  of  men  but  of  God?"J  If  this  entire  change 
take  place  in  baptism;  not  only  regeneration,  but  the 
most  important  consequences  of  it,  are  instantaneous: 
and  a  hypocrite,  receiving  baptism  from  one. authorized 
to  administer  it,  according  to  a  due  form,  is  suddenly 
converted  into  a  true  christian!  But  as  each  particular, 
here  condensed  together,  will  require  a  distinct  consid- 
eration with  the  several  texts  referred  to;  it  is  not  requi- 
site to  enlarge  in  this  place.  It  should,  however,  he 
noted,  that  baptism  is  stated  to  be  regeneration;  and  not 
that  regeneration  uniformly  accompanies  baptism,  when 
duly  administered:  for  these  are  different  propositions. 
P.  Ixxxiv.  I.  24.  '-As  we  are,  &c.'^  In  this  quota- 
tion from  Hooker,  the  words,  '  manifest  ordinary  course 
'  of  divine  dispensations,'  may  obviate  the  objection  as 
to  his  views,  which  so  evidently  lies  against  the  senti- 
ment, that  baptism  is  regeneration.  Our  Lord  says  to 
Nicodemus,  *'  Verily,  verily,  I  say  unto  thee,  Except 
"  a  man  be  born  again,  he  cannot  see  the  kingdom  of 
"  God:"  "  Except  a  man  be  born  of  water  and  of  the 
*'  Spirit,  he  cannot  enter  into  tlie  kingdom  of  God.**i[ 

*  Matt.  iii.  7—12.  f  Luke  xi.  33—40.  i  Rom.  ii.  28,  29. 

§  •  As  we  are  not  naturally  me7i  without  birth,  no  neither  are  we  chi'iHc.n 
■  men,  in  the  eye  ot"  the  church  of  God,  but  by  neiv-birth;  nor,  according  to 

•  the  manifest  ordinary  course  of  divine  dispen.satlons,  new-bom,  but  by  that 

*  baptism  which  both  declareth  and  maketh  us  christians.  In  which  respect 
'  we  justly  hold  it  to  be  the  door  of  our  actual  entrance  into  God'^i  hon<;% 
'  the  first  apparent  beginning'  of  life* 

^  John  iii,  3.  5.  "• 
VOL.   I.  U 


146  REMARKS 

*' Ye  must  be  bom  again. '^  Whence  I  infer,  without 
fear  ot  refutation,  that  whatever  is  meant  by  being  "  born 
*'  a£;ain;"  no  man  can  possibly,  without  being  born 
again,  eirher  be  a  true  christian  on  earth,  or  inherit  the 
kingdom  of  God  in  heaven:  and  consequently  he  must 
live  and  die  in  his  sins,  and  finally  perish.  Now  is  his 
Lordship  prepared  to  admit  in  its  full  extent,  this  con- 
sequence concerning  baptism?  Will  he  exclude  from 
the  possibility  of  salvation  the  whole  body  of  the  Qua- 
kers, and  all  those  children  of  Antipoedobaptists,  who 
die  without  receiving  adult  baptism;  and  all  those,  who 
are  Antipoedobaptists  in  principle;  yet  never  receive 
either  infant  or  adult  baptism?  Do  all  these  perish  with- 
out hope?  Will  he  maintain,  that  no  misapprehension, 
and  no  outward  situation,  in  which  baptism  could  not 
be  procured,  will  make  any  exceptions?  Are  all  the 
children  of  christians,  who  die  unbaptized,  excluded 
from  the  kingdom  of  God?  Not  to  speak  of  the  children 
of  Jews,  and  heathens,  and  Mohammedans,  who  die  be- 
fore the  commission  ©factual  sin;  but  die  unbaptized? 
I  am  far  from  believing,  that  his  Lordship,  and  others, 
who  hold  that  baptism  is  regeneration,  are  prepared  tq 
admit  these  consequences;  Ayhich  would  be  more  re- 
pugnant  to  all  our  ideas  of  the  divine  mercy;  than  any 
thhig,  that  either  the  most  zealous  opposers  of  Calvin- 
ism, have  charged  upon  their  system:  or  the  most  ri- 
gid and  wild  enthusiast;  who  disgraced  the  name  of 
Calvinist,  ever  advanced  on  the  subject.  Yet  if  bap- 
tism be  regeneration,  and  regeneration  baptism,  and 
nothing  more:  most  assuredly  all  \4nbaptized  persons 
must  be  excluded  from  heaven.  "  Verily,  verily,  I  say 
*'  unto  thee.  Except  a  man  be  baptized,  he  cannot  see, 
"  he  cannot  enter,  the  kingdom  of  God."  Our  Lord's 
:j:nost  solemn  and  repeated  asseveration;  and  liis  energet- 


ON    THE    SECOND    CHAPTER.  147 

ick  language,  show  that  the  proposition  was  universal, 
and  admitted  of  no  exception.  This  should  induce  a 
hesitation,  concerning  a  sentiment,  which  is  inevitably 
clogged  with  such  a  consequence.  "  He  that  belie v- 
*'  eth  and  is  baptized  shall  be  saved:  but  he  that  belie v» 
**  eth  not  shall  be  damned,"  '  In  the  the  second 
'  clause,  baptism  is  omitted:  because  it  is  not  simply  the 
'  want  of  baptism,  but  the  contemptuous  neglect  of  it, 

*  which  makes  men  guilty  of  damnation:  otherwise  in- 

*  fants  might  be    damned  for  the  mistakes,   or    pro- 

*  faneness  of  their  parents,'*  Infants,  being  incapa- 
ble of*  believing,  or  disbelieving,  may  be  saved  with- 
out faith;  but  they  are  capable  of  receiving  baptism: 
therefore,  supposing  regeneration  and  baptism  to  be 
synonymous  words,  they  cannot  be  saved  without 
baptism.  If,  however,  regeneration  mean  a  change 
of  nature  from  carnal  to  spiritual,  by  the  new  crea- 
ting power  of  the .  Holy  Spirit;  infants  are  as  capable 
of  it,  as  adults;  and  neither  the  one  or  the  other,  can  be 
saved  without  it.  But  God  can  renew  the  heart  and 
nature  of  all,  who  die  in  infancy,  if  he  see  good;  as  John 
Baptist  was  "  filled  with  the  Holy  Ghost  from  his  mo- 
"  ther's  womb."  Whether,  however,  he  does  this,  or 
in  what  instances,  he  has  not  seen  good  to  inform  us. 
Only  he  says  to  the  believer.,  "  I  will  be  a  God  to  thee, 
"  and  to  thy  seed:''  and  his  children,  who  die  in  infan- 
cy, whether  baptized  or  not,  do  nothing  to  forfeit  the 
covenanted  blessing. 

P.  Ixsxv.  1.  17.  '  Baptism  conveys^  &c.'t  In  what 
part  of  the  scripture  is  baptism  said  to  convey  the  pro- 
mise to  those  that  receive  it?  Or,  what  are  the  privileges 

*  Whitby  on  Mark  xvi.  16. 

T  '  Baptism  conveys   the  promise  of  those  privileges  and  blessings  which 
-  God  has  been  graciously  pleased  to  annex  to  the   pvofcg-ion  of  chri^ti':*.-,* 

*  ralthj  ar,d  ns  '•  l;o  is  laithful  '-hat  ;iromised,  &c." 


148  REilARKs 

aiid  blessings,  which  God  '  has  been  graciously  pleas- 
*  ed  to  annex  to  the  profession  of  christian  faith?' 
**  With  the; heart  man  belie veth  unto  righteousness,  and 
"  with  the  mouth  confession  is  made  unto  salvation."* 
But  if  the  confession  with  the  mouth,  be  without  faith 
in  the  heart;  or  with  only  a  dead  faith;  it  is  mere  form- 
ality  or  hypocrisy.  "  He  that  believeth  and  is  baptized, 
'*  shall  be  saved."!  But  if  he  be  only  baptized  and  do 
not  believe,  will  he  be  saved?  "  He  that  believeth  not 
"  shall  be  damned;"  whether  he  be  baptized  or  no. 
The  promise  is  continually  made  to  those  who  believe, 
without  any  mention  of  bajitism.J  It  is  true,  St.  Peter 
says,  "  The  like  figure,  whereunto,  even  baptism  doth 
"  now  save  us:"  but  he  takes  care  to  add,  **  not  the 
*'  putting  away  of  the  filth  of  the  flesh,  but  the  answer 
"  of  a  good  conscience  towards  God."§  This  accords 
to  the  instruction  of  John  Baptist.  "  Now  also  the  axe 
"  is  laid  unto  the  root  of  the  trees,  therefore  every  tree, 
"  which  bringeth  not  forth  good  fruit,  is  hewn  down 
"  and  cast  into  the  fire.  I  indeed  baptize  you  with  wa- 
"  ter  unto  repentance:  but  he  that  cometh  after  me  is 
*'  mightier  than  I,  whose  shoes  I  am  not  worthy  to 
"  bear;  he  shall  baptize  you  with  the  Holy  Ghost  and 
"  with  fire.  "IT 

P.  Ixxxvi.  1.  2.     *  Those,  Scc.^H    The  apostles  never 

•  Rom.  X,  10.  f  Mark  xvl.  16.  t  Jului  iii.  15,  16.  36.  v.  2i 

^  1  Pet.  iii.  21.  ^  Matt.  iii.  10,  11. 

\\  '  Those  christians,  who,  in  the  primitive  age,  liad  fallen  into  error  or 
'  relapsed  into"  wickedness,  are  never  in  tlie  New  Testament  exhorted  to 
'  regenerate  themselves,  or  taug-ht  to  wait  in  a  passive  state  for  reg-eneration 
'  by  the  Holy  CJ host.  They  are  called  upon  to  be  renewed,  "  Be  reneweu 
'*  in  the  spirit  of  your  mind;"  "  I5e  ye  transformed  by  the  renewing  of 
•'  your  mind;"  "  The  inward  man  is  renewed  day  by  day,"  wliich  ind  - 
'  cates  a  progressive  improvement,  and  not  a  sudden  conversion.  Tlic  re- 
'  storing  those  who  had  departed  from  the  truth  as  it  is  in  Jesus,  is  not  called 
'  regenerating  them,  but''  renewing  tliem  again  unto  repentance."  St.  John 
'  in  the  Revelation,  comm.ands  the  ciiurches,  whicli  held  unsound  doctrine^ 
'  or  were  guilty  ©f  immoral  practices,  not  to  be  rcgenei  kf  ed,  but  to  "  repent." 


ON    THE     SECOND    CHAPTER.  149 

called  on  the  unbaptized  Jews  or  Gentiles  to  regenerate 
themselves;  any  more  than  professed  christians,  who  had 
acted  contrary  to  their  profession.     And  I  apprehend 
few  quotations  can  be  brought  from  the  writings  of  Cal- 
vinists,  in  which  either  baptized  or  unbaptized  persons 
are  addressed  in  this  language.     Indeed  many  of  them 
are  rather  too  apt  to  shun  the  use   of  some  scriptural 
terms  to  this  effect:  such  as  "  Make  you  a  new  heart, 
**  and. a  new  spirit,  for  why  will  ye  die,  O  house  of  Is- 
*'  rael."*     "  Make  the  tree  good  and  his  fruit  good."! 
They,  who  attempt  exactness  in  discrimination,  con- 
sider regeneratioti  as  the  immediate  work  of  God  alone, 
and  conversion  as  the  subsequent  effect:  the  regenerate 
person,  who  had  been  dead  in  sin,  being  now  made  par- 
taker  of  "  divine  life,  repents,  and  is  converted;"  by  the 
assistance  of  divine  grace  he  turns  from  sin,  to  God  and 
holiness,  through  faith  in  Jesus  Christ;  and  in  this  he  is 
active  and  voluntary.     They  who  do  not  approve,   or 
attend  to,  such  exactness;  are  almost  always  led  to  call 
on  sinners  "  to  repent  and  be  converted;"  to  *'  repent 
"  and  believe  the  gospel,"  "  and  do  works  meet  for  re- 
♦'  pentance,"    and  not  to  regenerate  themselves;  and 
they  address  unbaptized  persons  exactly  in  the  same 
way.     St.  James  addresses  those  to  whom  he  wrote  in 
this  manner:  "  Cleanse  your  hands,  ye  sinners,  and  pu^ 
*'  rify  your  hearts,  ye  doul3le-mindcd;"|  without  inti- 
mating any  distinction  between  professed  christians,  and 
such  Jews  or  others,  as  might  see  his   epistle. — It  is 
not  meant,  that  no  exhortations  respecting  regeneration 
should  be  used.     Parents  should  not  only  be  exhorted, 
to  present  their  children  for  outward  baptism;  but  also 
earnestly  to  pray,  and  diligentjy  to  use  every  means, 
that  they  may  have  the   inward  and  spiritual  grace  of 

*  E'z.  xvili.  21.  t  ^'fatt.  xn,  Z^^-  ^  Jam.  Iv.  8. 


150  REltARKS 

baptism;  even  *'  a  death  unto  sin,  and  a  new-birth  unto 
'  righteousness:*  and,  in  like  manner,  there  are  many 
duties  incumbent  on  teachers,  ministers,  and  others,  in 
this  respect.  Nav,  such  persons  as  are  convinced,  by 
suitable  instruction,  that  regeneration  is  needful,  should 
be  exhorted  to  read  the  scriptures,  to  attend  on  the 
preaching  of  the  gospel,  and  to  pray  to  God  to  "  create 
"  in  them  a  clean  heart."  Indeed  exhortations  to  this 
effect  should  be  given  to  all  persons  without  exception: 
none  should  be  *  taught  to  wait  in  a  passive  state  for  re- 
*  generation  by  the  Holy  Ghost.' — "  The  inward  man 
*'  is  renewed  day  by  day."  This  is  certainly  progres- 
sive; but  it  had  a  beginning,  which  we  call  regenera- 
tion; and  without  supposing  the  complete  change  meant 
by  conversion,  and  much  less  the  progressive  renewal 
unto  holiness,  till  perfected  in  heaven,  to  be  sudden; 
we  may  fairly  think,  that  the  "  passing  from  death  unto 
*'  life,"  is  sudden;  since  there  must  be  a  moment,  ia 
which  we  cease  to  "  be  dead  in  sin,"  and  become  alive 
*'  unto  God;"  though  the  eifects  of  the  principle  of  di. 
vine  life,  may  be  produced  far  more  rapidly  in  one  case, 
than  in  another;  and,  in  general,  not  so  rapidly  in  mod- 
ern times,  as  in  those  of  the  apostles. 

If  baptism  do  indeed  succeed,  as  the  initiatory  sacra- 
ment of  the  New  Testament  church,  to  circumcision, 
the  initiator}'^  sacrament  of  the  Old  Testament:  all  the 
exhortations,  both  of  the  prophets  and  of  John  Baptist, 
and  of  our  Lord  and  his  apostles,  before  the  publick  es- 
tablishment of  Christianity,  were  addressed  to  persons, 
precisely  in  the  same  situation,  as  nominal  cliristians  are. 
Indeed  his  Lordship  has  conceded,  even  more  than  this: 
for  his  words  include  also  the  Gentiles,  to  whom  the 
gospel  was   '  first  preached.'*     Nor  is  it  easy  to  assign 

♦  Ste  on  p.  59    H'^futxHicr., 


ON  THE   Second  chapter.  151 

a  reason,  why  the  apostle's  words,  "  He  is  not  a  Jew, 
'*  who  is  one  outwardly,  &c,*'t  are  not  equally  applica- 
ble to  professed  christians  also.  *'  He  is  not  a  christian, 
*'  wlu)  is  one  outv/ardly,  neither  is  that  baptism  which 
"  is  outward  in  the  flesh:  but  he  is  a  christian,  who  is 
"  one  inwardly,  and  baptism  is  that  of  the  heart,  in  the 
**  spirit  and  not  in  the  letter,  whose  praise  is  not  of  men 
^'  but  of  God."  If  this  be  the  case,  it  does  not  appear, 
on  what  account,  when  addressing  persons  of  similar 
characters,  in  other  respects,  any  difference  should  be 
made  between  the  baptized  and  the  unbaptized. 


Scriptures  which  speak  of  Regeneration  consider ed» 

It  appears  necessary,  before  we  proceed  further,  to 
consider  the  several  passages  in  the  New  Testament, 
which  more  directly  rebte  to  regeneration,  and  other 
terms  generally  supposed  of  similar  import.  The  word 
regeneration  {jrdLxtyym^io)  occurs  in  the  gospel  of  St, 
Matthew;*  but  probably,  with  relation  to  another  sub- 
ject. Yet  the  following  explanation  from  Leigh,  is  wor- 
thy of  notice:  '  By  which  is  there  understood,  the  per- 

*  feet  renovation  and  restoration  of  our  whole  nature; 

*  the  complete  abolition  of  sin  and  death.'  The  same 
word  occurs  in  the  epistle  to  Titus;  :j:  and  will  shortly 
receive  a  particular  consideration. 

The  terms,  *'  regeneration,"  "  born  again,"  "  born 
'*  of  God,"  "  begotten  of  God,"  do  not,  as  far  as  I  can 
recollect,  occur  in  any  other  part  of  the  three  first  gospcis; 
but  they  are  frequently  used,  in  the  writings  of  bt.  Jci.n. 
In  the  first  chapter  of  his  gospel,  the  apostle  says  of 
Christ,^  "  He  came  to  his  own,  and  his  own  received . 

*  Rom.  ii.  28,  29.      f  ^-^^'t  xis.  28.        \  Tit.  iii.  5.        ^  XLn  i,  11—13. 


152  REUAtLKS 

''  him  not:  but  as  many  as  received  him,  to  them  gave 
"  he  power  to  become  the  sons  of  God;  even  to  them 
*'  that  believe  on  his  name;  which  were  born,  not  of 
"  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of 
"  man,  but  of  God."  Whatever  be  the  import  of  this 
passage,  in  another  respect;*  it  seems  absolutely  cer- 
tain,  that  external  baptism  is  not  meant,  at  least  ex- 
clusively^ by  "  born — of  God."  Whether  being 
'*  born  of  God,"  be  considered  as  the  cause,  or  the  ef- 
fect, of  believing,  in  the  persons  spoken  of;  it  cannot 
mean  external  baptism,  of  which  not  the  most  remote 
hint  had  previously  been  given.  This  is  a  point,  which 
I  wish,  to  be  especially  considered,  in  this  argument. 

Similar  language  is  used  in  the  third  chapter  of  this 
gospel,  in  a  connexion,  and  with  special  cercumstances, 
suited  to  render  it  peculiarly  interesting  and  impressive. 
Nicodemus,  a  Pharisee,  and  a  ruler  and  teacher  in 
Israel;  no  doubt  one  of  the  great  council  of  the  nation, 
and  a  man  of  learning  and  distinction,  was  so  far  con- 
vinced, by  our  Lord's  miracles,  that  he  was  **  a  Teach- 
*'er  come  from  God;"  diat  he  came  to  converse  with 
him  on  the  subject  of  religion.  Yet,  aware  of  the  oppro- 
brium, which  be  must  incur  from  his  own  company,  if 
suspected  of  being  a  disciple  of  the  unlettered  Nazarene, 
he  came  to  him  by  night,  f  Doubtless,  he  expected  to 
receive  some  appropriate  information  from  Jesus:  and 
the  Evangelist  evidently  records  the  fact,  in  a  manner, 
which  indicates  a  very  deep  conviction,  that  the  instruc- 
tion given  was  in  the  highest  degree  important.  But  if 
simply  outward  baptism  were  meant;  what  was  there  so 
peculiar  and  important,  especially  to  one,  who  had  be- 
fore been  fully  informed  concerning  John  the  Baptist 
pnd  his  ministry? 

.»  See  on  p.  28,  EffiUation.  f  Judg.  vl  27. 


ON    THE     SECOND    CHAPTER.  153 

Our  Lord  introduces  his  discourse,  with  the  words, 
•'  Verily,  verily,  I  say  unto  thee.*  Amen,  Amen.  He 
"  is  the  Amen^  the  true  aud  faithful  Witness."!  The 
introduction  is  peculiar  to  our  Lord,  being  used  by 
none  but  him;  and  by  him  only  on  peculiarly  important 
occasions;  and  on  subjects  not  generally  believed.  | 
This  solemnity  of  introduction  surely  leads  us  to  expect 
something  vastly  important;  something  far  remote  from 
Pharisaical  instruction,  which  taught  men  to  cleanse  the 
outside  alone;  and  far  superior  to  it.  But  let  the  words 
of  our  Lord  be  read,  according  to  the  sentiment,  that 
baptism  is  synonymous  with  regeneration.  "  Verily, 
"  verily,  I  say  unto  thee,  Except  a  man  be  baptized, 
"he  cannot  see  the  kingdom  of  God:"  and  to  what 
does  it  amount  beyond  pharisaical  instruction? 

The  law  of  Moses  had  "divers  baptisms;"^  the 
Pharisees  added  still  more;T[  yet  all  these  were  merely 
*'  washing  away  the  filth  of  the  flesh."  The  baptism  of 
John  was  well  known  at  this  time.  The  special  baptism 
of  Christianity  "  In  the  name  of  the  Father,  and  of  the 
♦'  Son,  and  of  the  Holy  Ghost,"  was  not  yet  instituted. 
The  expression  likewise,  "  he  cannot  see  the  kingdom 
"  of  God,"  certainly  relates  to  something,  which  a 
mere  external  rite  could  not  communicate.  The  gene, 
ral  interpretation  of  the  term,  "  the  kingdom  of  God," 
as  denoting  the  kingdom  of  the  Messiah;  or  the  king- 
dom which  the  God  of  heaven  would  set  up,  under  the 
rule  of  the  Messiah,  will  not,  I  suppose,  be  objected  to. 
To  "  see  the  kingdom  of  God,"  must  therefore  mean; 
to  understand  the  nature,  and  the  blessings,  of  that 
kingdom,  and  the  obligations,  under  which  the  subjects 

*  A(xm,  A/xm  Kiytn  <rot.  \  Rev.  iii.  14,  i  John  ili.  5  11.  v.  24, 25. 

vl.  26.  32.  47.  53.  viii,  51.  58.  §  Hcb.  Jx.  10.  Gr.  •[  Mark  vii,  4. 

Luke  xi  38.  G'/\ 

VO  L.   I.  X. 


154  REMARKS 

of  it  would  be  brought.  But  it  does  not  appear,  how  the 
want  of  baptism  could  exclude  a  man  from  this  know- 
ledge, or  how  the  administration  of  baptism  could  con- 
fer it.  When  christian  baptism  was  fully  instituted,  no 
adult  was  admitted  to  it,  who  did  not  previously,  in  an 
intelligent  manner,  profess  faith  in  Christ,  which  must 
imply  some  knowledge  of  the  kingdom  of  God.*  Bap- 
tism, therefore,  in  that  case,  must  be  subsequent  to 
"  seeing  the  kingdom  of  God."  It  is,  however,  evident, 
that  regeneration,  (as  understood  by  Calvinists,  and 
by  the  evangelical  clergy,  and  by  many  who  do  not 
think  themselves  Calvinists,  whatever  others  may  call 
them,)  is  absolutely  necessary,  and  altogether  sufficient, 
to  enable  a  man  to  "  see  the  kingdom  of  God." — "  The 
"  natural  man  receiveth  not  the  things  of  the  Spirit  of 
"  God:  for  they  are  foolishness  to  him,  neither  can  he 
"  know  them,  because  they  are  spiritually  discerned."! 
If  our  Lord  intended  merely  to  say,  "  Except  a  man  be 
"  baptized  he  cannot  see  the  kingdom  of  God;"  it  would 
assuredly  have  been  far  more  obvious  explicitly  to  say 
this:  I  desire  profoundly  to  reverence  his  divine  wisdom, 
and  to  be  silent  in  humble  submission,  when  he  pro- 
poses instruction  in  language,  which  I  should  not  have 
previously  expected.  Yet  I  can  find  no  instance,  in 
which  so  plain  and  simple  a  thing,  as  external  baptism, 
is  represented  in  language  so  highly  figurative;  as  to 
lead  ever  y  serious  unlettered  reader,  at  least,  to  think 
something  vastly  more  spiritual,  and  internal,  and  sub- 
lime, was  intended:  and  therefore,  it  is  impossible  for 
me  to  admit  this,  in  the  present  case,  without  far  strong* 
er  proof  than  has  yet  been  adduced. 

Most  certainly  Nicodemus  did  not  thus  understand 
the  words  of  our  Saviour;  else  he  would  not  have  an- 

•  Acts  vili.  37.  t  1  Cor.  ii.  14. 


ON    THE     SECOND    CHAPTER.  155 

swered,  "How  can  a  man  be  born  again  when  he  is  old? 
"  Can  he  enter  the  second  time  into  his  mother's  womb 
"  and  be  born?"  And,  undoubtedly,  our  Lord's  subse- 
quent  discourse  was  by  no  means  suited  to  rectify  his 
error;    if  only  outward  baptism  was  intended.     "  Jesus 
"  answered,  Verily,  verily,   I  say  unto  thee,   Except  a 
"  man  be  born  of  water,  and  of  the  Spirit,  he  cannot  en- 
*'  ter  into  the  kingdom  of  God."   The  repetition  of  the 
same  emphatical  introductory  words  should  not  be  un- 
noticed.    The  word  again,   (born  again,)  seems  to  be 
here  expounded;  allowedly,  with  reference  to  the  initia- 
tory sacrament  of  Christianity.  As  without  the  external 
administration  of  baptism,  (the  outward  and  visible  sign 
of  regeneration  hereafter  to  be  instituted,)  no  one  can 
enter  the  visible  kingdom  of  the  Messiah;   so,   without 
the  thing  signified,  even  regeneration  by  the  Holy  Spirit, 
no  man  can  become  a  true  subject  of  his  kingdom,  or 
be  admitted  into  it;  as  belonging  •'  to  the  church  of  the 
"firstborn,     whose   names   are    written    in    heaven.^' 
**  That  which  is  born  of  the  flesh  is  flesh,  and  that  which 
*'  is  born  of  the  Spirit  is  spirit."     From  the  language 
of  St.   Paul,  on  this  subject,    in  the  eighth  chapter  of 
Romans,*  it  must  appear  evident,  to  every  attentive  and 
impartial  reader;  that  "  the  flesh"  means  human  nature, 
as  fallen  in  Adam,  and  unrenewed  by  grace;  and  "  the 
"  spirit,"  that  new  nature,  or  "  spiritual  mind,"  which 
is  derived  from  Christ,   '•  the  second  Adam,"   by  his 
life-giving  Spirit.     "  That  which  is  born  of  the  flesh  is 
"  flesh."  It  is  carnal;  enmity  against  God,  not  *'  subject 
"  to  the  law  of  God,  nor  indeed  can  be."   "  That  which 
"  is  born  of  the  Spirit  is  spirit;"  spiritual,  and  capable 
of  loving  and  obeying  God.     "  So  then  they  that  arc 
"  in  the  flesh  cannot  please  God:  but  ye  are  not  in  the 

*  Roin.  vill.  1-— 13. 


156  REMARKS 

**  flesh,  but  in  the  spirit;   if  so  be  the  Spirit  of  God 
"  dwell  in  you."     It  is  remarkable,  that  our  Lord,  in 
this  part  of  his  discourse   with  Nicodemus,   does  not 
mention  again  the  outward  emblem  of  water;  but  "the 
"inward  and  spiritual   '  grace'  alone."  He  proceeds  to 
say,    "  Marvel  not  that  I  said  unto  thee,  Ye  must  be 
"  born  again."    What  would  there  have  been,  to  excite 
astonishment,  especially  in  a  Jew,  and  a  Pharisee,  if  our 
Lord  had  been  understood,   as  saying,  *  Ye  must  be 
'  baptized?'  It  is  manifest  that  Nicodemus  was  greatly 
surprised  at  what  he  heard,  as  at  some  new  proposition, 
or  requirement,  the  meaning  of  which  he  did  not  com- 
prehend.    And  our  Lord,  instead  of  informing  him,  he 
only  meant,  that  he  must  be  baptized;  proceeds  to  say, 
"  The  wind  bloweth  where  it  listeth;  and  thou  hearest 
"  the  sound  thereof;  but  canst  not  tell  whence  it  cometh, 
*'  and  whither  it  goeth:  so  is  every  one,  that  is  born  of 
"the   Spirit."   The  effects  of  the   wind  we  perceive, 
most  sensibly  and  undeniably;   but  we  cannot  direct  its 
motions,  nor  clearly  explain  its  variations:  thus,  the 
effects  of  being  "  born  of  the  Spirit,"  in  repentance, 
faith,  love,  and  holiness,  are  manifest;   but  we  can  nei- 
ther explain  the   manner,  in  which  divine  life  is  com- 
municated to  the  dead  in  sin,  nor  direct  the  communica- 
tion  to  this  or  that  person,  according  to  our  wish,  or 
choice.     "  Which  were  born,  not  of  blood,  nor  of  the 
"  wili  of  the  flesh,"  (the  carnal  mind,  which  can  do  no- 
thing but  resist  the  divine  influence,)   "nor  of  the  will 
"  of  man,  but  of  God."*  But  what  is  there  in  baptism, 
which  the  emblem  selected  by  our  Lord,   is  suited  to 
illustrate?   Is  there  any  thing  answerable  to  the  expres- 
sion,  "  The  wind  bloweth  where  it  listeth?"  The  ad- 
ministration of  it  is  evident,  and  often  pnblick,   but  its 

*  Jolm  i.  13. 


ON    THE    SECOND    CHAPTER.  157 

eiFects  are  not  generally  and  manifestly  perceivable;  and 
there  is  nothing  mysterious,  or  beyond  our  compre- 
hension, except  the  *  inward  and  spiritual  grace,'  of 
which  it  is  the  emblem  and  seal. — Nicodemus,  still  full 
of  astonishment,  exclaims,  *'  How  can  these  things  be?" 
**  Jesus  answered  and  said  unto  him.  Art  thou  a  master," 
(or,  teacher^  ^tJu<r>cuKoi,)  "of  Israel,  and  knowest  not  these 
*^'  things?"  Being  "  a  teacher  of  Israel,"  might  render 
Nicodemus  acquainted  with  the  "  divers  baptisms"  of 
the  Mosaick  law;  and,  as  a  Pharisee,  he  was  conversant 
with  the  baptisms  practised  by  his  own  sect:  but  how 
could  this  circumstance  enable  him  previously  to  know, 
that  baptism,  "  in  the  name  of  the  father,  and  of  the  Son, 
*'  and  of  the  Holy  Ghost;"  baptism  in  the  name  of  *'  Je- 
"  sus,  the  Christ,  the  Son  of  the  living  God,"  was  to  be 
the  initiatory  sacrament  of  the  New  Testament?  Or, 
could  it  be  wonderful,  that  he  did  not  know  it?  As, 
however,  "  the  circumcising  of  the  heart,  to  love  the 
"Lord;"  and  the  **  giving  of  a  new  heart,  and  a  new 
**  spirit,"  had  been  frequently  spoken  of  in  the  Old 
Testament;  and  as  no  sinner  can  love  God,  or  spiritually 
worship  him,  or  be  meet  for  heaven,  without  a  renova- 
tion of  heart;  it  was  wonderful,  and  still  is  so,  that 
*'  a  teacher  of  Israel,"  of  those  who  worship  the  one  liv- 
ing and  true  God,  should  not  understand  the  necessity 
of  being  "  born  again,"  or  "  born  of  the  Spirit." — Let 
any  man,  after  these  cursory  remarks,  read  the  passage 
attentively;  and  ask  himself,  as  in  the  presence  of  God, 
whether  baptism  be  exclusively  meant.  One  word  in- 
timates the  outward  sign:  all  else  relates  to  the  thing  sig- 
nified, to  which  the  words  of  his  Lordship,  as  before 
quoted,  are  certainly  far  more  appropriate,  than  to  the 
sign  itself.*  When  the  apostle  says  to  the  Corinthians, 

♦  See  on  p.  83  and  Hi.  Rc^futalio-i. 


158  REMARKS 

"  In  Christ  Jesus  I  have  begotten  you  through  the  gos- 
"  pel."*  And  concerning  Onesimus,  "whom  I  have  be- 
*'  gotten  in  my  bonds:"t  it  is  evident,  that  he  speaks  of 
something,  wly,ch  God  had  wrought  by  him.  But  did 
this  mean  that  he  baptized  them?  Or  that,  by  means  of 
his  preaching  he  had  raised  them  from  the  '  death  of  sin 
*to  the  hfe  of  righteousness?'  As  to  the  Corinthians  he 
expressly  says,  "  I  thank  God,  that  I  baptized  none  of 
**  you,  but  Crispus  and  Caius; — and  I  baptized  also  the 
"  household  of  Stephanas: — for  Christ  sent  me  not  to 
*'  baptize,  but  to  preach  the  gospel.  "J 

"  We  ourselves,"  says  the  apostle,  "were  sometimes 
*'  foolish,  disobedient,  deceived,  serving  divers  lusts 
"  and  pleasures,  living  in  malice  and  envy;  hateful  and 
"  hating  one  another;  but  after  that  the  kindness  and 
"  love  of  God  our  Saviour  towards  man  appeared;  not 
*'  by  works  of  righteousness,  which  we  have  done,  but 
"  according  to  his  mercy  he  saved  us,  by  the  washing 
"  of  regeneration,  and  renewing  of  the  Holy  Ghost; 
"  which  he  shed  on  us  abundantly,  through  Jesus  Christ 
"  our  Saviour;  that,  being  justified  by  his  grace,  we 
"  should  be  made  heirs  according  to  the  hope  of  eternal 
"  life."§  In  this  passage,  (as  in  our  Lord's  conversa- 
tion with  Nicodemus,)  baptism  is  doubtless  alluded  to: 
but  can  it  be  deliberately  maintained,  that  the  external 
administration  of  baptism  is  exclusively,  or  even  prin- 
cipally, intended?  The  state  and  character,  which  the 
aposde  confesses  to  have  once  been  his  own,  and  as- 
sumes to  have  been  those  of  Titus,  and  of  all  his  fellow 
christians;  and  which,  consequently  must  still  be  die 
state  and  character  of  all  unbelievers;  form  a  good  elu- 
cidation of  the  language  used  in  our  articles,  Quam 
longhsime  d'lstet  ab  originali  jtistitia,  '  Is  very  far  gone 

•  1  Cor.  iv.  15.     t  I'liileai.  10.        *  1  Cor,  i.  1  i— ir.         §  Tit.  iii.  3—7. 


ON    THE    SECOND     CHAPTER.  159 

*  from  original  righteousness.'  A  most  blessed  change 
had,  however,  taken  place.  This  originated  from  *'  the 
"  kindness  and  philanthropy*  of  God  our  Saviour,"  as 
manifested  in  the  gospel.  Frequently  the  love  of  the 
great  Redeemer,  in  giving  himself  for  us;  or  that  of  the 
Father,  in  "  sending  his  only  begotten  Son  to  be  the 
"  propitiation  for  our  sins,"  is  spoken  of  as  the  grand 
instance  of  the  divine  philanthropy:  but  here,  (that  grand 
instance  and  proof  of  the  love  of  God  to  fallen  man  be- 
ing pre-supposed,)  the  apostle  adds  another  demonstra- 
tion and  example  of  it.  The  former  was  general;  but 
this  \s  particular.  Redemption  is  considered  as  the 
common  benefit  of  mankind :  but  how  was  it  that  the 
apostle,  and  Titus,  and  their  fellow  christians,  were 
made  partakers  of  this  common  benefit;  while  such  num- 
bers still  continued  "  foolish,  disobedient,  deceived,  &c;" 
and  so  required  their  meekness  and  forbearance  towards 
them?  "  Who  made  these  to  differ  from  others?"  The 
difference,  allowedly,  was  not  made  on  account  of 
"  works  of  righteousness  which  they  had  done,"  for 
their  previous  character  had  been  stated.  It  was  there- 
fore the  effect  of  "  the  mercy  of  God  our  Saviour,*' 
even  as  much  as  redemption,  "  According  to  his  mer- 
"  cy  he  saved  us. "  The  apostle,  and  those  of  whom 
he  spake,  were,  indisputably,  brought  into  a  safe  and 
happy  state,  compared  with  that,  in  which  they  had  pre- 
viously been;  and  in  which  those  still  remained,  towards 
whom  they  were  required  to  exercise  meekness.  This 
passing  from  a  lost  estate,  to  a  safe  and  happy  one,  was  ef- 
fected "  by  the  washing  of  regeneration."  (AsT^!tiT=t>j>>«ta-fct?, 
'•^  the  laver  of  regeneration.^^)  In  this  language  there 
seems  to  be  an  allusion  to  the  laver  at  the  tabernacle,  and 
the  brazen  sea  at  Solomon's  temple.     The   word  ^^v^^ 


160  REMARKS 

occurs  only  in  this  place,  and  in  the  Epistle  to  the  Ephe- 
sians:*  *'  Christ  loved  the  church,  and  gave  himself 
"  for  it;  that  he  might  sanctify  and  cleanse  it,  w^ith  the 
**  washing  of  water  by  the  word."  The  last  clause, 
**  by  the  word,"  should  be  noticed;  as  the  scriptures, 
which  are  shortly  to  be  considered,  will  evince.  Now, 
can  it  be  maintained,  that  after  such  an  introduction, 
the  apostle  meant  nothing  more,  than  the  external  rite 
of  baptism;  or  any  thing  so  inseperable  from  it,  that  Si- 
mon Magus  was  equally  partaker  of  it,  with  St.  Paul, 
Titus,  and  other  christians;  and  the  most  designing  hy- 
pocrite, in  every  age,  with  the  most  sincere  convert  to 
the  faith  of  Christ?  It,  however,  follows,  "  and  renew- 
"  ing  of  the  Holy  Ghost,  which  he  shed,"  (or  poured  outy 
i^fx^a.)  "  on  us  abundandy,  through  Jesus  Christ  our 
"  Saviour."  An  allusion  was  here  evidently  made  to 
the  instituted  washings  and  sprinklings  of  the  Levitical 
law;  and  probably,  with  special  intention,  to  the  pro- 
phecy of  Ezekiel:  "Then  will  I  sprinkle  clean  water  upon 
"  you,  and  ye  shall  be  clean."!  Did  the  Lord  then, 
speaking  by  his  prophet,  mean  exclusively,  the  outward 
washings  and  sprinklings  prescribed  by  the  ceremonial 
law;  or  that  inward  purifying,  of  which  these  were  in- 
structive emblems,  and  sacramental  signs?  Let  his  own 
words  determine:  "  From  all  your  filthiness  and  from  all 
*'  your  idols  will  I  cleanse  you.  A  new  heart  also  will  I 
"  give  you,  and  a  new  spirit  will  I  put  within  you;  and 
"  I  will  take  away  the  stony  heart  out  of  your  flesh, 
"  and  I  will  give  you  an  heart  of  flesh,  and  I  will  put 
"  my  own  Spirit  within  you:  and  ye  shall  walk  in  my 
"  statues,  antl  ye  shall  keep  my  judgments  and  do 
"  them. "I  Did  not  the  apostle  allude  to  the  outward 
sacrament  of  baptism,  under  the  gospel  dispensation,  in 

•  Eph.  V.  26.  t  J^'Z*  xxxvi,  25.  t  Ez.  xxxvi.  26.  27- 


ON     TH£     SECOND    CHAPTER.  161 

the  same  manner  in  which  Ezekiel  referred  to  the 
external  ceremonies  of  the  Mosaick  law?  namely, 
as  shadows  of  substantial  and  spiritual  blessings;  of 
<«  regeneration  and  renewing  by  the  Holy  Spirit," 
to  inward  holiness,  manifested  by  "  walking  in  new- 
'*  ness  of  life."  Was  "  the  shedding,"  or  pouring 
out,  *'  abundantly,"  spoken  of  the  baptismal  water,  or 
of  the  Holy  Spirit?  Of  the  latter  most  manifestly. 
The  word  av^wtt^K,  (rene'voing,)  occurs  only  here,  and 
in  the  Epistle  t©  the  Romans*  *'  Be  not  conformed  to 
"  this  world;  but  be  ye  renewed  in  the  spirit  of  your 
"  minds:"  where  it  is  evident  that  outward  baptism  is 
not  so  much  as  alluded  to;  and  an  internal  renovation 
must  exclusively  be  meant.  Amts^rda/^  a  word  of  simi- 
lar meaning,  is  used  in  Ephesians,f  in  a  connexion 
equally  remote  from  any  reference  to  baptism.  It  will, 
probably,  be  allowed,  that  "  the  renewing  of  the  Holy 
*'  Ghost"  is  distinct  from  "  the  washing  of  regenera- 
**  tion,"  and  subsequent  to  it.  *  Grant  that  we,  being 
'  regenerate  and  made  thy  children  by  adoption  and 
'  grace,  may,  daily  be  renewed  by  the  Holy  Spirit. 'J 
The  connexion,  however,  is  so  intimate,  that  it  is  not 
easy  to  conceive  of  any  distinction,  except  that  of  be- 
ginning, and  carrying  on,  the  same  progressive  renova- 
tion to  holiness.  The  former  may  be  '  a  single  act:§* 
but  whether  this  be  the  outward  act  of  man,  by  baptizing 
with  water,  or  the  inward  act  of  Christ,  "  baptizing  with 
"  die  Holy  Spirit; "H  must  be  left  to  the  determination 
of  the  reader.  The  meaning  of  the  words,  "  which  he 
"  shed  on  us  abundantly,"  does  not  seem  obvious;  on 
the  supposition  that  outward  baptism,  and  the  grace 
which  is  supposed  always  to  accompany  it,  when  right- 

*  Rom.  xii.  2.  the  participle  a^axa/va^svov,  is  used  Col.  iii.  10.  |  Eph. 

Jv.  23.  \  Collect,  Cliristmas  Day.  ^  Refutation,  p,  %i 

II  Matt.  iii.  11. 

VOL.   1.  y 


162  REMARKS 

ly  administered,  be  exclusively  intended.  In  the  bap- 
tism of  adults,  if  sincere  converts,  professing  *'  repent- 
''  ance  towards  God,  and  faith  in  our  Lord  Jesus 
"  Christ,"-  the  work  of  renovation  is  begun:  for  true 
repentance  and  living  faith  are  not  the  produce  of  fallen 
nature,  but  of  special  grace;  they  are  not  the  acts  of  one 
*'  dead  in  sin,"  but  of  one  *'  made  alive  unto  God.'' 
And  in  the  baptism  of  infants,  whatever  is  communica- 
ted at  the  time,  or  imparted  afterwards;  it  can  hardly  be 
said,  that  God  has  "  poured  out  the  Holy  Spirit  upon 
"  them  abundantly;"  and  indeed  something  is  denoted, 
which  is  inseparably  connected  with  being  "justified  by 
"  his  grace,  that  we  should  be  made  heirs  according  to 
"  ihe  hope  of  eternal  life;*'  "  the  pouring  out  of  the 
*'  Spirit,"  as  to  his  miraculous  gifts  cannot  be  intended. 
"  Do  not  err,  my  beloved  brethren;  Every  good  gift, 
"  and  every  perfect  gift  is  from  above,  and  cometh 
* '  down  from  the  Father  of  lights,  vdth  whom  is  no  va- 
"  riableness,  or  shadow  of  turning.  Of  his  own  will 
'•  begat  he  us  with  the  word  of  truth,  that  we  should  be 
"a  kind  of  first-fruits  of  his  creatures."*  Did  St. 
James  here  mean  baptism;  or  the  communication  of  a 
new  and  divine  life?  "Of  his  own  will  begat  he  us;" 
*'  Which 'were  born,  not  of  the  will  of  the  flesh,  nor  of 
"  the  will  of  man,  but  of  God."t  "  The  wind  blow- 
"  eth  where  it  listeth" — "  So  is  every  one  that  is  born 
"  of  the  Spirit."!  In  these  texts  the  will  of  God  ex- 
clusively is  mentioned,  as  independent  on  the  will  of 
man:  but  is  the  outward  administration  of  baptism,  thus 
independent  on  the  will  of  man,  in  like  manner  as  the 
blowing  of  the  \vind  is?  The  adult  xvilUngly  proposes 
himself  for  baptism,  and  the  minister  willingly  baptizes 

*  Jam.  i.  16—18     Bsm^s;?  aT«y»<r5v.  15.  Gr  i  John  i.  13.  iii.  3— 10 

•j  John  iii.  8. 


ON    THE     SECOND     CHAPTER.  1 6vS 

him.  The  infant  is  brought  by  his  parents  or  sponsors 
of  their  own  will:  ?A\d.ii  regeneration^  though  not  sy- 
nonymous  with  baptism^  always  accompanied  it,  when 
rightly  administered;  the  will  of  God  in  this  matter 
would  depend  on  the  will  of  man.  Man,  being  willing 
to  be  baptized,  or  to  have  his  child  baptized;  and 
the  minister  willing  to  perform  the  service;  God  in 
all  such  cases,  must  communicate  the  blessing,  but 
not  in  any  others.  The  duty  of  the  persons  con- 
cerned is  not  spoken  of,  but  merely  how  far  such  a 
view  of  regeneration  can  consist  with  the  texts  un- 
der consideration.  The  words  of  the  apostle  evident- 
ly mean,  that  the  special  grace  of  God  is,  the  source  of 
all  that  which  is  spiritually  good  in  fallen  man;  that  he 
imparts  this,  "  according  to  the  good  pleasure  of  his 
"  will;"  *'  according  to  his  good  pleasure  which  he  hath 
"  purposed  in  himself;"  "  according  to  the  purpose  of 
"  him,  who  worketh  all  things  according  to  the  ooun- 
**  sel  of  his  own  will."*  This  was  "  with  the  word  o^ 
''  truth,"  by  the  preaching  of  the  gospel,  or  by  means 
of  instruction  from  the  oracles  of  God:  but  not  the 
least  intimation  is  given  concerning  baptism  in  the 
whole  passage. 

St.  Peter  also  thus  introduces  the  subject.  **  Bles- 
**  sed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
""  which  according  to  his  abundant  mercy  hath  begotten 
"  us  again,  unto  a  lively  hope,  by  the  resurrection  of  Je- 
''  sus  Christ  from  the  dead;  to  an  inheritance  incor- 
**  ruptible,  and  undefiled,  and  that  fadeth  not  away,  re- 
"  served  in  heaven  for  you;  who  are  kept  by  the  power 
"  of  God  through  faith  unto  salvation. "f  The  effect 
spoken  of,  was  produced  by  the  immediate  act  of  "  the 
*'  God  and  Father  of  our  Lord  Jesus  Christ;"    it  origi- 

*  Kj)!).  i.  5.  9.  11.  f  1  Pet.  i.  3 — 5.  Av*^sv;«o-ac.     Tlie  active  ji.'irlic;. 

ille.     Tlie      live  verb  is  not  used  e'.sjevvl.ere  in  tlie  New  Tes'ameni. 


164  '  REMARKS 

nated  from  "  ins  abundant  mercy;^'*  it  was  "  through 
^'  the  resurrection  of  Jesus  Christ;"f  it  was  *'  unto  a 
"  lively  hope,"  or  living  hope,  active^  purifying,  ani- 
tnating,  and  establishing;  and  to  an  incorruptible  in- 
heritance, with  which,  as  the  words  seem  to  imply,  it 
was  inseparably  connected.  God  alone  is  mentioned  as 
the  Agent:  he  "  hath  begotten  us;"  nor  are  any  means 
cr  instruments,  so  much  as  noticed.  Not  that  the  apos- 
tle intended  to  exclude  or  discourage  diligence,  either 
in  seeking  our  own  salvation,  or  that  of  other  men;  far 
from  it:  but,  in  ascribing  glory  and  rendering  thanks  to 
God  for  the  inestimable  benefit;  his  thoughts  dwelt  so 
entirely  on  the  great  Agent,  that  all  means  and  instru- 
ments were  for  the  time  lost  sight  of. 

"^  See  that  ye  love  one  another,  with  a  pure  heart,  fer- 
*'  vently;  being  born  again  not  of  corruptible  seed,  but 
"  of  incorruptible,  by  the  word  of  God  which  liveth  and 
"  endureth  for  ever."|  The  apostle  here  evidently  as- 
signs the  reason,  why  christians  should  love  as  brethren, 
"  with  a  pure  heart,  fervently:"  for,  being  born  again, 
and  thus  made  the  children  of  God;  they  became  relat- 
ed to  each  other,  as  brethren,  far  more  nearly  and  per- 
manently, than  brethren  by  nature  could  be-  "  For  all 
*'  flesh  is  grass,  and  all  the  glory  of  man,  as  the  flower 
"  of  the  grass;  the  grass  withereth,and  the  flower  there- 
"  of  falleth  away;  but  the  word  of  God  endureth  for 
"  ever."^  The  natural  relation  by  the  corruptible  seed 
ceases  at  death,  like  the  withering  grass;  the  spiritual  re- 
lation, by  the  incorruptible  seed,  "  endures  for  ever." 
All  the  glory  and  distinctions  also,  derived  from  ances- 
tors and  birth,  however  illustrious,  will  soon  terminate; 

•  Eph.  ii.  4.  Tit.  iii.  5.  f  Eph.  i.  19,  20.  ii.  5,  6.  Col.  ii.  12.  iii.  1. 

t  1  Pet.  i.  22i  23.  Kv^-^iyiw^iMvoi,  having  been  bom  again.  'rhe  passive  of 
this  MPxh  is  not  elsewhere  xist-d  in  the  New  Testament.         f>  1  Pet.  i.2't-,  3p, 


ON   THE    SEC6NO    CHAPTEK.  165 

but  those  which  spring  from  regeneration  will  endure 
for  ever.  '  It  is  grossly  contrary  to  the  truth  of  the  scrip- 

*  tures,  to  imagine,  that  they  who  are  thus  renewed  can 

*  be  unborn  again.'*  It  is  clear,  from  this  and  other 
scriptures,  that  the  word  of  God,  either  publickly  preach- 
ed, or  used  in  the  more  private  instructions,  given  to  chil- 
dren or  others,  or  read  by  individuals,  is  the  seed  of  re- 
generation:  and  many  important  duties  depend  on  a  due 
attention  to  this  declaration:  but  if  the  connexion,  of  re- 
generation with  baptism,  be  so  intimate  and  inseperal)le, 
as  some  would  represent  it;  how  is  it  that  the  apostle 
here  gives  not  so  much  as  a  hint  on  that  subject?  In 
the  next  chapter,  he  says,  '*  As  new-born  babes,  desire 
"  the  sincere  milk  of  the  word,  that  ye  may  grow  thefe- 
"  by."t  The  same  "  word  of  God,"  which  is  the  seed 
of  regeneration,  must  be  the  food  of  the  regenerated; 
and  the  simpler  parts  of  it,  the  food  of  the  new-born 
child  of  grace.  He  will  desire  and  relish  it;  and  he 
ought  to  do  so,  that  he  may  grow  in  grace,  by  feeding 
upon  it.  The  same  metaphor,  of  babes  in  Christ,  is 
used  by  St.  Paul:  J  but  neither  he  nor  Peter  connect  it 
with  the  subject  of  baptism;  but  with  the  preaching  of 
the  gospel.  6 

The  apostle  John,  in  his  epistles,  as  well  as  in  his  gos- 
pel, repeatedly  introduces  similar  language;  and  in  a 
manner,  well  worthy  of  the  most  careful  attention.  "If 
"  we  know,  that  he  is  righteous,  we  know,  that  every 
"  one,  that  doeth  righteousness  is  born  of  him.'*1[  Here 
regeneration  is  spoken  of,  as  evidently  to  be  known  by 
its  effects;  even  the  habitual,  uniform,  righteous  con- 
duct of  the  regenerate.  "  A  new  heart  also  will  I  give 
*'  you,  and  a  new  spirit  will  I  put  within  you"-—"  and 

*  Archbishop  Leighton.  f  1  Pet.  ii.  3.  +1  Cor.  iii.  1,  3. 

§  1  Cor.  iii.  5 — 7-  iv.  1,5.  f  1  .Tohn.  ii.  ?Q,  rr^im.r-M,  has  been  Oor;i,  or 


166  REMARKS 

"  I  will  put  my  Spirit  within  you;  and  cause  you  to 
"  walk  in  my  statutes,  and  ye  shall  keep  my  judgments 
"  and  do  them."*  As  the  coming  of  Christ,  the  Judge, 
had  been  just  before  spoken  of  by  St.  John;  it  is  most 
obvious  to  understand  the  words  concerning  him.  Thus 
true  christians  are  "  born  of  God,"  *'  born  of  the  Spirit," 
born  of  Christ:  "  A  seed  shall  serve  him,  it  shall  be 
*'  counted  to  the  Lord  for  a  generation."  *'  He  shall  see 
"  his  seed,  he  shall  prolong  his  days."t 

But  would  the  apostle  reverse  his  proposition? 
Would  he  declare,  that  every  one,  who  doeth  not  right- 
eousness, is  not  born  of  him?  This  enquiry  is  peculiarly 
important  in  the  argument:  and  the  next  quotation  may 
throw  some  light  upon  it.  "  Whosoever  is  born  of  God 
"  doth  not  commit  sin:  for  his  seed  remaineth  in  him, 
'*  and  he  cannot  sin,  because  he  is  born  of  God:  in  this 
''  the  children  of  God  are  manifest,  and  the  children  of 
*'  the  devil;  whosoever  doeth  not  righteousness  is  not  of 
*'  God.  "I  If  therefore  any  man  be  born  of  God,  wheth- 
er in  baptism,  or  not,  "  his  seed,"  ('*  the  incorruptible 
*'  seed,"§)  remains  in  him,  and  produces  its  effects;  so 
that  "  he  cannot  sin,"  in  the  manner  at  least,  in  which 
all  do,  who  are  not  ''  born  of  God."  For  "  the  grace 
"  of  God,  which  bringeth  salvation,  teaches  him,  that, 
"  denying  ungodliness  and  worldly  lusts,  he  should  live 
*'  soberly,  and  righteously,  and  godly,  in  this  present 
'*  world."1[  But  how  can  this  consist  with  the  sentiment, 
that  all  baptized  persons  are  "  born  of  God,"  however 
ungodly  and  unholy  their  conduct  may  be?  And  how 
can  •*  the  children  of  God,  and  the  children  of  the  devil, 

•Ez.'xxxvi.  26,  2r.  f  Ps.  xxli.  30,  31.    Is.  liii.  10.  +  1  .lolin 

iii.  9,  10.  TiyinnfJiivoi  has  been  born.  A/uiAprMv  »  voiu.  ii-  29.  G):  To  do 
righteousness  implies  an  habitaal  uniform  righteous  conduct;  not  a  single 
good  action:  so  to  commit  sin,  means  in  this  connection,  allowed  habitual  ?iii 

^  IPet.  i.  23.  •[Tit.  ii.ll,  12. 


ON-    THE    SECOND    CHAPTER.  167 

"  be  manifested"  by  the  apostolick  rules,  if  this  be  the 
case? 

Again  the  apostle  says,  "  Beloved,  let  us  love  one 
*'  another:  for  love  is  of  God;  and  every  one  that  loveth 
*'  is  born  of  God,  and  knoweth  God."*  We  may  here 
observe  how  prominent  the  idea,  of  all  true  christians 
being  born  of  God,  was  in  the  apostle's  mind;  and  that 
they  alone  were  born  of  God:  yet  he  does  not  expressly 
mention  baptism,  except,  as  recording  facts,  in  all  his 
writings.  But  he  never  adduces  any  thing,  peculiar  to 
genuine  Christianity;  but  it  is  associated  with  being 
*'  born  of  God."  *'  Every  one  that  loveth,  is  born  of 
*'  God."  For  "  neither  circumcision  availethany  thing, 
"  nor  uncircumcision;  but  faith  which  worketh  by  love." 
He  also  connects  it  with  "  knowing  God."  "  He  that 
**  loveth  is  born  of  God,  and  knoweth  God:  he  that 
"  loveth  not  knoweth  not  God."  Thus  he  excludes 
from  the  saving  knowledge  of  God,  all,  those  who  have 
not  loved;  and  consequently,  according  to  this  statement, 
all  who  are  not  "  born  of  God." 

"  Whosoever  believeth  that  Jesus  is  the  Christ  is 
*'  born  of  God;  and  every  one  that  loveth  him  that  begat, 
*' loveth  him  also,  that  is  begotten  of  him. "f  Now,  if 
every  true  believer  in  Christ  has  been  born  of  God;  and 
if  none,  as  adults,  are  properly  admissible  to  baptism, 
except  those,  who  profess  faith  in  Christ;  and  none,  as 
adults,  receive  baptism  aright,  except  true  believers: 
then  it  inevitably  follows,  that  all,  in  the  primitive 
church,  and  all  in  every  age,  who  rightly  have  received 
baptism,  have  been  previously  "born  of  God.'?  "He 
"that  believeth,  and  is  baptized,  shall  be  saved.'* 
"What  doth  hinder  me  to  be  baptized?  If  thou  believ- 

*  1  John  iv.  7,  8.  f  1  John  v.  1.     Tiyivmr^t,  has  been  bom,  ot  begotten. 

Jo'hn  i.  12,  13. 


168  KEWLARKJS 

"  est  with  all  thy  heart,  thou  mayest;  and  he  aiiiiiy  ered 
**  and  said,  I  believe  that  Jesus  Christ  is  the  Son  of 
"  God" — —and  he  baptized  him.*  Is  it  not  clear,  from 
the  apostle's  assertion,  *'  Every  one  that  believeth  that 
*'  Jesus  is  the  Christ,  has  been  born  of  God:"  that  re- 
generation preceded  baptism,  in  respect  of  this  Ethio- 
pian? And  is  it  not  equally  clear,  that  it  does  so,  in  the 
case  of  all,  who  receive  baptism,  on  a  sincere  profession 
of  faith  in  the  Lord  Jesus?  How  then  can  baptism  be 
regeneration;  or  be  uniformly  connected  with  it? 

Again,  faith  in  Christ  was  the  evidence  that  men 
were  *'  born  of  God:"  and  this  rendered  them  the  spe- 
cial objects  of  love  to  other  christians;  who,  "  loving 
*'  him  that  begat,  loved  all  those,  who  were  begotten  of 
"him."t  It  is  clear,  that  the  apostle  supposed  this 
faith  to  be  productive  of  holy  obedience,  and  the  several 
other  evidences  of  regeneration  before  adduced.  He, 
therefore,  deemed  it  proper,  to  mention  the  same  subject 
again,  within  a  few  verses.  "  Whatsoever  is  bom  of 
"  God  overcometh  the  world;  and  this  is  the  victory 
"  tliat  overcometh  the  world,  even  our  fliith.  Who  is  he 
"  that  overcometh  the  world;  but  he  that  believeth  that 
"  Jesus  i^  the  Son  of  God?"  Some  manuscripts  read, 
'*  Whosoever,  &c."  but  the  reading  adopted  by  our 
venerable  translators  is  sufficient  for  our  argument;  nay, 
perhaps  is  more  directly  conclusive.  It  implies,  that 
there  is  a  new  heart,  or  nature  in  believers,  which  "  is 
"  born  of  God,"  as  distinct  from  the  depraved  nature, 
the  remains  of  which  still  dwell  in  them;  and  that  this 
new  nature  wherever  it  exists,  overcometh  the  world, 
with  all  its  allurements  and  terrors.  *'  That  which  is 
**  born  of  the  flesh  is  flesh,  and  that  which  is  born  of 
"  the  Spirit  is  spirit."     The  apostle  had  before  said, 

*  Mark  xvl.  16.    Acts  viii.  5G— 3ft.  f  Phil'^m.  9—12. 


ON     THE     SECOND    CHAPTER.  169 

''  By  this  we  know  that  we  love  the  children  of  God; 
**  when  we  love  God  and  keep  his  commandments.  .For 
*' this  is  the  '  love  of  God,  that  we  keep  his  command- 
"  ments;  and  his  commandments  are  not  grievous." 
He  assumes  it  as  indisputable,  that  all  true  believers 
love  God:  and  he  shows,  that  this  love,  when  genuine, 
is  evinced  by  obedience  to  his  commandments;  and  that 
not  merely  outward  and  reluctant,  but  cordial.  "  His 
"  commandments  are  not  grievous,"  that  is  to  those 
who  love  God:  but  "  the  carnal  mind  is  enmity  against 
"  God:  for  it  is  not  subject  to  the  law  of  God,  nor  in- 
"  deed  can  be."^-  "  Blessed  is  the  man,  that  feareth 
"the  Lord,  that  delighteth  greatly  in  his  command, 
"  ments. "t  "  I  delight  in  the  law  of  God,  after  the  in- 
"  ward  man. "J  But,  besides  the  state  of  the  heart  and 
mind,  whether  carnal,  as  born  of  the  flesh,  or  spiritual 
as  born  of  the  Spirit;  the  things  of  the  world  present 
many  and  powerful  allurements;  and  the  men  of  the 
world  often  set  before  us  many  terrors.  These,  in  one 
form  or  other,  overcome  all,  except  those  who  are 
"  born  of  God;"  but  *'  whatsoever  is  born  of  God  over- 
'^  Cometh  the  world;  and  this  is  the  victory  which  over- 
^'  cometh  the  world,  even  our  faith.  Who  is  he  that 
''■  overcometh  the  world;  but  he  that  beiievcth  that  Je- 
*'  sus  is  the  Son  of  God?  This  is  he  that  came  by  water 
*'  and  blood;  not  by  water  onl}-,  but  by  water  and 
"  blood.  "§  If  the  watei-  here  means  no  more  than  out- 
ward baptism:  then  the  blood  means  no  more  than  out- 
wardly receiving  the  Lord's  supper:  and  thus  tlie  atone- 
ment, and  faith  in  that  atonement,  as  sigiiified  in  one 
sacrament;  as  well  as  regeneration  by  tlie  iioly  Spirit, 
as  signified  in  the  other  sacrament,  bev;onies  a  mere 
opus  operatum.  But  do  all,  who  are  baptized,  love  God, 

*  Rom.  vlii,  7-         f  Ps.  cxii.  1.         %  Rem.  vii.  22.  §  1  John  v.  3—6. 

VOL.    I.  Z  . 


170  BEMARKS 

and  keep  his  commandments?  Do  they  all  love  the 
children  of  God?  Do  they  all  by  faith  in  Christ,  over- 
come the  world?  If  they  do  not;  then  being  "  born  of 
**  God"  denotes  something  vastly  superior  to  outward 
baptism,  and  of  a  more  discriminating  and  appropriate 
nature. 

'*  We  know,  that  whosoever  is  born  of  God,  sinneth 
*'  not;  but  he  that  is  begotten  of  God,  keepeth  himself, 
"  and  that  wicked  one  toucheth  him  not."*  The  apos- 
tle is  speaking  concerning  "  a  sin  unto  death;"  and  his 
words  clearly  mean,  that  no  one,  who  has  been  "  born 
*'  of  God,"  or  "  begotten  of  God,"t  committeth  this 
sin  unto  death.  I  might  here,  with  a  force  of  argu- 
ment not  easily  answered,  maintain  the  final  perseverance 
of  all  who  are  "  born  of  God:"  for  apostates  are  espe- 
cially the  persons,  marked  out  as  guilty  of  this  sin.| 
Now  if  he  who  has  been  born  of  God  doth  not  commit 
this  sin;  "  but  keepeth  himself,  and  that  wicked  one 
"  toucheth  him  not;"  then  it  cannot  be  of  "  them  who 
*'  draw  back  to  perdition;"  but  is  *'  of  them  that  be- 
*'  lieve  to  the  saving  of  the  soul."  *'  They  went  out 
**  from  us,  because  they  were  not  of  us;  for  if  they  had 
"  been  of  us,  they  would  no  doubt  have  continued  with 
"  us:  but  they  went  out,  that  it  might  be  made  mani- 
*'  fest,  that  they  were  not  all  of  us.  "§  They  were  such  as 
*'  had  no  root  in  themselves;"  they  were  foolish  vir 
gins,  with  the  lamp  of  plausible  profession;  but  "  with- 
"  out  oil  in  their  vessels,"  or  grace  in  their  hearts. 
They  were  guests  "  which  had  not  the  wedding  gar- 
"  ment."  They  were  "  unfruitful  branches  of  the  true 
^'  Vine."     They  were  not  born  of  God. 

But,  waving  this  subject  for  the  present,  I  would  only 

*  1  John  V.  18.  t  TeymHfjiivog,  Ttvyx^it;,  participles  from  the  verb. 

I  Uf-b.  vi.  4—6.  X.  26—29.  §  Heb.  x.  39.  1  John  ii.  19.  "" 


ON    THE     SECOND    CHAPTER.  171 

ask,  is  there  any  kind,  or  degree,  of  sin,  from  w  hich  all 
baptized  persons  are  secured?  any,  from  which  they  all, 
uniformly  and  withoutexception,  keep  themselves?  If  this 
be  answered  in  the  negative,  as  I  think  it  must;  then, 
beyond  all  doubt,  being  *'  born  of  God,"  is  something 
vastly  different  from  baptism. 

Let  us  place  these  quotations,  from  this  epistle  to- 
gether; "  Ye  know,  that  every  one  that  doeth  right- 
*'  eousness  is  born  of  God."*  *'  Whosoever  is  born 
*,'  of  God  doth  not  commit  sin;  for  his  seed  remaineth 
*'  in  him;  and  he  cannot  sin,  because  he  is  born  of  God.*'t 
*'  Every  one  that  loveth  is  born  of  God,  and  knoweth 
*'  God. "J  "  Whosoever  belie veth,  that  Jesus  is  the 
**  Christ  is  born  of  God."  *'  Whosoever  is  born  of  God 
"overcometh  the  world."'  "  We  know,  that  whoso- 
"  ever  is  born  of  God  sinneth  not:  but  he  that  is  be- 
**  gotten  of  God  keepetb  himself,  and  that  wicked  one 
**  toucheth  him  not."^  Let  these  Scriptures  be  well 
considered,  as  in  the  presence  of  God,  with  earnest 
prayer,  for  the  promised  teaching  of  his  Holy  Spirit; 
and  with  the  great  day  of  judgment  full  in  view;  and 
then  let  every  reader  decide,  whether  baptism,  or  any 
thing  which  uniformly  attends  baptism,  when  rightly 
administered,  be  exclusively  meant. 

Every  passage,  in  the  New  Testament,  has  now  been 
considered,  in  which  the  term  regeneration  is  used,  or 
words  of  similar  import:  and  in  two  only  is  there  even 
any  direct  allusion  to  baptism.^  There  are  indeed,  sev- 
eral other  expressions,  which  appear  to  denote  the  same 
change,  as  those  which  have  been  adduced,  *'  You  hath 
**  he  quickened,  who  were  dead  in  trespasses  and  sins." 
*'  Even  when  we  were  dead  in  sins,  he  hath  quickened 

*  1  John  it.  29.  t  1  John  iii.  9.  #1  John  iv.  7. 

6^  1  John  V.  1.  4.  18.     T  John  iii.  5.  Tit.  iii,  5,  6. 


172  hLmarks 

''  us  together  with  Christ:"  With  reference  to  this,  the 
Holy  Spirit,  *  the  Author  and  Giver  of  Hfe,'*  is  called 
"  the  Spirit  of  life  in  Christ  Jesus."t  "  I  will  put  my 
"  Spirit  in  you,  and  ye  shall  live,"  says  the  Lord  by 
Ezekiel.J  Thus  our  Lord  says,  *'  As  the  Father raiseth 
"  up  the  dead,  and  quickeneth  them;  even  so  the  Son 
'*  quickeneth  whom  he  will."§  For  he  is  "  not  only 
''  the  Way,  and  the  Truth;"^  but  "  the  Life"  also. 
'*  The  last  Adam  was  made  a  quickening  Spirit."(j 

Fallen  man  has  animal  life,  and  is  capable  of  its  pains 
and  pleasures.  He  is  a  rational  creature,  and  capable  of 
hitellectiial  ^i\]oym.ti\\.s,  such  as  philosophers  experience, 
in  the  successful  investigation  of  natural  science.  But 
he  is  spiritually  dead;  incapable  of  the  joys  of  true  re- 
ligion, and,  consequently,  of  those  pleasures  in  which 
heavenly  felicity  consists.  "  The  Spirit  of  life"  de- 
parted from  Adam,  when  he  sinned:  on  that  very  day, 
in  this  respect,  he  died;  and  his  descendants  continue 
dead  in  sin,  till  '*  the  Spirit  of  life  in  Christ  Jesus," 
*'  the  second  Adam,  the  Lord  from  heaven,''  return 
and  restore  them  to  spiritual  life.  Then  they  become 
"  dead  indeed  unto  sin,  but  alive  unto  God:"  they 
"yield  themselves  unto  God,  as  alive  from  the  dead."** 

Yet,  as  the  first  feelings  of  one,  who  has  been  recov- 
ered to  life,  from  a  state  of  insensibility  and  apparent 
death,  are  not  pleasant  but  painful,  though  introducto- 
ry to  the  pleasures  of  future  life:  so,  the  first  percep- 
tions of  those,  who  are  made  alive,  by  the  Holy  Spirit, 
are  generally  distressing.  Fear,  sorrow,  shame,  re- 
morse, are  commonly  first  experienced:  but  these  make 
way  for  hope,  love,  gratitude,  joy,  and  all  the  peaceable 
fruits  of  reconciliation  to  God,  of  walking  with  him,  and 

*  Kph.  ii.  1.  6,     luvii^ttiiTrMm,  made  alive  togetlwr.  f  Niceiie  Creed. 

i  Horn.  viii.  2.  10.    Rev.  xi.  11.  §  Ez  xxxvii.  14.  H  John  v.  21. 

^u:roKi.  II  1  Cor.  XV.  45.    ^ttivotay,  making  alive.  •*  Horn.  vi.  II.  13- 


ON    THE    SECbND    CHAPTER.  173 

delighting  in  his  ways;  and  for  the  final  enjoyment  of 
eternal  happiness. 

The  beginning  of  this  new  and  divine  life,  is  *  a  re- 

*  surrection  from  the  death  of  sin,  unto  the  life  of  right- 

*  eousness.'  "  Buried  with  him  in  baptism,  wherein  also 
*'  ye  are  risen  with  him,  through  faith  of  the  operation 
"  of  God,  who  hath  raised  him  from  the  dead:  and  you 
'*  being  dead  in  your  sins,  and  the  uncircumcision  of 
*'  your  flesh,  hath  he  quickeded  together  with  him." — 
"  If  then  ye  be  risen  with  Christ,  seek  those  things 
*'  which  are  above,  where  Christ  sitteth  on  the  right 
*'  hand  of  God."*  "  We  are  buried  with  him  bybap- 
**  tism  into  death,  that  like,  as  Christ  was  raised  from 
"  the  dead  by  the  glory  of  the  Father,  even  so  we  also 
*'  should  walk  in  newness  of  life." f  Here  three  particu- 
lars are  mentioned,  in  allusion  to  the  death,  burial,  and 
resurrection  of  Christ;  to  whom  believers,  are,  in  a  fig- 
urative sense,  conformed.  They  become  "  dead  to 
''  sin,"  as  he  "  died  unto  sin  once."  They  are  buried, 
as  he  was  buried:  they  arise  from  among  "  the  dead  in 
"  sin,"  as  he  arose  from  the  dead.  It  is  evident,  that 
ceasing  from  sin,  and  becoming  incapable  of  "  living 
"  any  longer  therein;"  that,  entire  separation  from  the 
former  course  of  ungodliness,  and  from  the  pollutions 
of  this  evil  world;  and  the  beginning  and  progress  of  a 
new  and  holy  life,  from  "  newness  of  heart;"  are  signi- 
fied by  this  death,  burial,  and  resurrection.  Of  these 
things  baptism  is  the  outward  sign:  and  in  adults,  it  is 
an  open  profession  of  them.  Whether  any  reference 
was  intended  to  the  outward  administration  by  immer- 
sion, by  the  word  buried,  it  is  not  needful  here  to  de- 
termine. However  that  be  decided,  it  is  manifest,  that 
neither  ontward  baptism,  nor  any  thing  inseparably  con- 

*  Col.  u.  12,  13.  t  Rom.  vi.  4. 


174  '  REMARKS 

nected  with  it,  can  be  exclusively  meant;  unless  all,  who 
are  baptized  with  water;  are  "  so  dead  to  sin,"  and  so 
•'  buried*'  from  it,  as  not  to  walk  any  longer  therein. — 
New  converts  professed  these  things,  at  their  baptism; 
and  if,  with  the  washing  of  water,  there  was  also  "  the 
"  answer  of  a  good  conscience  towards  God;"  they 
would  *'  thenceforth  walk  in  newness  of  life:"  but  not 
otherwise.  "  For  if  we  have  been  planted  together  in 
"  the  likeness  of  his  death,  we  shall  be  also  in  the  like- 
*'  ness  of  his  resurrection.  Knowing  this,  that  our  old 
**  man  is  crucified  with  him,  that  the  body  of  sin  might  be 
**  destroyed;  that  henceforth  we  should  not  serve  sin."* 
Even  true  Christians  need  exhorting  to  act  consistently 
with  their  profession;  and  much  more,  collective  bodies: 
so  that  the  subsequent  exhortations  do  not  at  all  invali- 
date this  conclusion,  which  is  drawn  by  the  apostle  in 
the  most  decided  language. — When  the  apostle  said, 
"  As  many  of  you,  as  have  been  baptized  unto  Christ 
"  have  put  on  Christ:" — "  for  ye  are  all  one  in  Christ 
"  Jesus;"  "  And  if  ye  be  Christ's,  then  are  ye  Abra- 
"  ham's  seed,  and  heirs  according  to  the  promise;"! 
did  he  mean  that  hypocrites,  receiving  outward  baptism, 
became  one  with  Christ,  the  children  of  believing  Abra- 
ham, and  heirs  of  the  promised  blessings?  or  did  he 
not  rather  intend  to  express  the  same;  as  when  he  said, 
•*  By  one  Spirit  we  are  baptized  into  one  body?"  The 
outward  baptism  admits  men  into  the  visible  church: 
but  the  baptism  of  the  Spirit  alone  constitutes  them  liv- 
ing members  of  the  body  of  Christ  in  heaven. 

It  scarcely  admits  of  a  doubt,  but  that  circumcision 
was  the  initiatory  ordinance,  or  sacrament,  of  the  old 
dispensation,  from  the  days  of  Abraham,  till  the  coming 
of  Christ,  in  the  same  general  sense,  that  baptism  now 
is;  with  only  circumstantial  difterences.     Circumcision 

*  Rom.  v!  5,  6.  +  G»l  iii.  27— 29. 


ON    THE    SECOND    CHAPTER.  175 

was  a  recognition,  or  confession,  that  men,  as  the  natural 
offspring  of  fallen  Adam,  were  born  in  sin,  and  unclean 
in  the  sight  of  God:  it  showed,  that  the  old  man,  the  de- 
praved nature,  must  be  mortified  and  put  off,  by  all  who 
were  admitted  into  covenant  with  God.*  It  was  evidently 
the  outward  sign  of  regeneration,  or  a  new  creation  unto 
holiness. t  It  was  a  profession  of  faith  in  the  God  of 
Abraham,  and  in  his  promised  Seed:  as  baptism  is  of 
our  faith  in  God  the  Father,  the  Son,  and  the  Holy 
Ghost.  And  it  was  "  the  seal  of  the  righteousness  of 
**  faith: "J  that  is,  they  who  had  the  inward  and  spirit- 
ual grace,  of  which  circumcision  was  the  outward  sign, 
had  the  seal  of  God  to  their  faith,  as  genuine  and  justify- 
ing. If  then,  all  baptized  persons  are  regenerate;  and 
if  they  need  no  other  regeneration;  than  either  baptism, 
or  that  which  inseparably  accompanies  it:  by  parity  of 
reason,  all  circumcised  persons,  so  long  as  circumcision 
continued  the  initiatory  sacrament,  were  regenerate,  and 
needed  no  other  regeneration.  Let  any  man  show  the 
fallacy  of  this  reasoning,  if  there  be  any  flaw  in  it.  Yet 
it  is  as  sure,  as  the  testimony  of  God  can  make  it,  that 
immense  multitudes  of  circumcised  persons  continued 
unregenerate,  and  uncircumcised  in  heart.  §  Indeed 
Nicodemus  himself,  and  all  the  scribes  and  Pharisees, 
to  whom  John  Baptist  addressed  himself,  with  such 
solemn  warnings, and  ail  to  whom  Christ  and  his  apostlesr 
at  first  preached,  were  circumcised  persons.  They  had, 
according  to  the  dispensation,  under  which  they  lived, 
received  '  the  sacrament  of  regeneration;'  as  much  as 
Christians  at  present  have:  yet  they  were  constantly  ad- 
dressed, as  needing  regeneration,  and  distinguished  from 
those,  who  were  born  of  God. 

•  Jer.  iv.  4.  Col.  ii.  11.  f  Deut.  x.  IG.  xxx.  6.     Rom.  ii.  28,  29.     Phil, 

iii.  3.  +Rom.  iv.  11.     Jer.  ix.  26.  ^  Lev.  xxvl.  41.     Jer.  vi  10. 

ix.  25,  26.    K7.  xliv.  7      .^cts  vii.  51. 


176  REMARKS 

I  shall  here  conclude  my  argument  from  Scripture, 
concerning  regeneration;  though  the  subject  is  by  no 
means  exhausted.  I  have  laboured  it  the  more,  as  I  con- 
sider it,  in  some  respects,  the  most  important  point,  in 
contest,  between  the  evangelical  clergy  and  their  op- 
ponents; as  in  other  subjects  of  prime  importance,  in 
some  respects  more  concessions  are  made  to  them,-  than 
in  this;  especially  in  the  publication,  on  which  I  venture 
to  make  these  remarks:  and  because,  it  appears  to  me, 
that  this  is  the  very  hinge  on  which  the  whole  argu- 
ment turns.  If  such  a  regeneration,  as  has  been  stated, 
be  needful,  man  must  be  wholly  dead  in  sin,  altogether 
depraved;  salvation  must  be  wholly  by  grace  in  Christ, 
through  faith  alone,  and  that  the  work  and  gift  of  God, 
"  who  worketh  all  things  according  to  the  counsel  of  his 
*'  own  will."  But  if  no  such  regeneration  be  needful, 
the  whole  system  of  our  opponents  may,  at  least,  have 
the  appearance  of  truth  and  reality. — I  trust  it  has  been 
demonstrated,  that  both  regeneration,  and  the  other 
terms  equivalent  to  that  word,  are  used  in  far  different 
senses,  than  '  as  applied  to  the  one  immediate  effect  of 
'  baptism:'  and,  though  not  '  synonymous  to  the  repen- 
'  tance  and  reformation  of  a  christian;'  any  more,  than 
the  cause  is  synonymous  with  the  effect;  or  life,  with 
activity,  and  pleasure,  and  pain;  yet,  *  they  are  used  to 
'  express  an  operation  on  the  human  mind  and  heart 
*  subsequent,'  in  many  instances,  'to  baptism:'  unless  all, 
in  every  age,  who  have  been  baptized  adult,  on  a  formal 
or  hypocritical  profession  of  faith,  arc  to  be  consigned, 
without  hope,  to  perisli  with  the  enemies  of  God. — This 
will,  however,  appear  more  clearly,  in  what  next  follows. 


I 


o^n  the    second   chapter.  177 

The  Doctrine  of  Baptism  and  Regeneration, 
AS  contained  in  the  Liturgy,  Articles,  and 
Homilies  of  the  established  Church. 

P.  Ixxxvii.  1.  1.  '  The  Christians,  &c.'*  On  this 
quotation  from  '  Wall's  History  of  Infant  Baptism;'  it 
may  be  observed,  that  the  use  of  the  words  '  regenerate 

*  or  born  again,'  to  'denote  baptism,'  is  certanly  of  great 
antiquity  in  the  christian  church;   but  the  term,   '  con- 

*  tinue  the  use  of  it,'  is  not  correct:  because  it  has  been 
shown,  that  the  language  of  the  sacred  writers  does  not 
sanction  it.  In  no  one  instance,  in  which  the  baptizing 
of  any  persons  is  recorded  in  the  New  Testament,  is 
the  least  intimation  given,  that  they  were  then  regenera- 
ted. The  two  subjects  are  kept  entirely  separate;  except, 
as  in  two  or  three  passages,  containing  instructions  and 
exhortations,  baptism,  as  the  outward  sign  and  seal  of 
regeneration  is  alluded  to;  but  it  is  never  called  regene- 
ration. From  what  source  the  difference  between  the 
early  fathers,  and  that  of  the  sacred  writers  originated, 
is  another  question:  but  it  is  certain,  that  we  cannot  at 
the  same  time  both  "  speak  according  to  the  oracles  of 
"  God;'*  and  according  to  the  language  of  Justin  Martyr, 
for  instance:  '  They  are  conducted  by  us,  to  a  place 
'  where  there  is  water,  and  regenerated,  according  to  the 
'  same  mode  of  regeneration,  by  which  we  ourselves 
'  were  regenerated,'!  Now,  whether  the  sentiment  be 
scriptural  or  not;  the  language  cannot  be  paralleled  from 
any  narrative  of  baptism  in  the  new  Testament. 

It  has  been  the  opinion  of  many  persons,  eminent  for 

*  *  The  christians  did  in  all  anticnt  times  continue  the  use  of  this  name 
'  for  baptism;  so  as  that  tliey  never  use  the  word  regenerate  or  born  a.^aln, 
'  but  that  they  mean  or  denote  by  it  baptism.' 

I  Seepage  297,  Refutatioi!, 
VOL.   I.  A    a 


178  REMARKS 

wisdom  and  abilities,  as  v/ell  in  the  church  of  Eng- 
land as  elsewhere,  that  the  Reformers  from  Popery  in 
general,  by  appealing  to  the  fathers  and  councils  of  the 
first  four  centuries,  as  authority,  not  clearly  distinguish- 
ed  from  that  of  Scripture,  gave  their  opponents  a  great 
advantage  against  them,  in  all  the  controversies  which 
followed.  An  amiable  humility,  and  deference  to  charac- 
ters of  established  reputation;  a  fear  of  needlessly  inno- 
vating, and  some  remaining  prejudice  of  education,  very 
reasonably  account  for  this,  without  deducting  in  the 
least  from  their  reputation  for  wisdom  and  piety. — But, 
as  in  the  apostle's  days,  "The  mystery  of  iniquity  did 
"already  work;"*  so,  in  the  course  of  four  centuries, 
and  indeed  in  far  less  time,  it  had  made  great,  though 
silent,  progress. 

When  this  concession,  made  by  several  of  our  re- 
formers, (not  indeed  in  the  articles,  and  authentick  docu- 
ments, but  in  their  controversial  writings^)  is  considered: 
it  is  truly  wonderful  that  so  very  little  appears  in  our 
liturgy,  which  seems,  even  in  language  to  vary  from  the 
sacred  oracles.  A  deep  acquaintance  \\  ith  the  scriptures, 
and  an  abundance  of  heavenly  Avisdom  and  grace,  pre- 
served the  venerable  compilers  of  our  liturgy  and  arti- 
cles, so  free  from  the  different  deviations  found  in  the 
ancient  writings,  whose  authority  they  still  in  some  res- 
pects allowed:  that  very  [cw  expressions  seem  to  have 
been  taken,  or  retained  from  them,  which  do  not  accord 
with  those  of  the  sacred  writers.  Yet,  in  the  case  of 
baptism  there  are  a  few  exceptions  to  this  general  rule; 
and  the  custom  of  the  church,  during  very  many  centu- 
ries, in  which  baptism  and  regeneration  were  generally 
confounded;  and  indeed  the  opus  operatwu  considered 
as  the  grand,  if  not  the  only,  concern;  seems  to  have  in- 

•  2  Thes.  ii.  r. 


ON    THE    SECOND   CHAPTER.  179 

chiced  a  language  not  entirely  scriptural.  Yet  I  trust  it 
will  appear,  that  their  words  taken  together,  by  no 
means  imply  that  baptism  and  regeneration  are  synony- 
mous, or  that  baptism  in  all  cases,  even  when  rightly 
administered,  is  accompanied  with  regeneration. 

A  large  proportion,  however,  of  the  evangelical  clergy 
do  suppose  that  some  special  gracious  effect  attends  the 
due  administration  of  infant- baptism,  which  they  think 
to  be  meant  in  our  baptismal  forms,  by  the  word  '  re- 

*  generated,'  and  '  regenerated  by  the  Holy  Ghost.' 

The  parents  and  those  who  bring  infants  to  be  bap- 
tized, as  members  of  the  church,  are  supposed,  in  our 
offices,  to  be  themselves  true  christians:  it  is  assumed, 
that  they  really  desire  and  pray  for  the  '  inward  and 
'  spiritual  grace  of  baptism,'  both  at  other  times,  and 
when  the  child  is  about  to  be  baptized:  that  diey  come, 
as  those  did,  who  "  brought  their  youjig  children  to 
*'  Christ,  that  he  should  lay  his  hands  on  them  and  pray 
*'  over,"*  or  bless,  them.  It  is  assumed  also,  that 
when  baptism  is  publickly  administered,  the  congrega- 
tion unites  in  fervent  prayer  to  the  same  effect:  and  they 
take  it  for  granted,  that  God  hears  and  answers  these 
earnest  prayers;  and  return  him  thanks  for  so  doing. 
This  seems  a  general  view  of  the  doctrine  implied  in 
the  baptismal  offices  of  our  church.  Probably  too  much 
is  assumed;  or  more,  at  least  than  accords  to  present 
circumstances. 

P.  Ixxxvii.  1.  6.  ''We  shall,  &c.'*  If  baptism  be 
^itself  regeneration,    or  inseparable  from  it;  why  do  we 

•  Mutt.  xix.  13. 

t  •  We  shall  find  this  word  used  exactly  in  the  same  manner  in  our  liturgy, 

•  articles,  and  homilies.  In  the  beg'inning  of  the  service  of  Pabiick  Ba})- 
'  tism  of  Infants,  we  pray,  that  the  infant  brought  to  be  baptized  may  be 
'  washed  and  sanctified  with  the  Holy  Ghost;  may  receive  remission  of  his 
'  sins  by  spiritual  regeneration;  may  be  born  again;  and  that  the  old  Adam 
'  mav  be  so  buried,  that  the  new  man  ma)-  be  ruiscd  up  in  him.' 


180  REMARKS 

pray  thus:  *  We  beseech  thee,  for  thine  infinite  mercies, 
'  that  thou  wilt  mercifully  look  upon  this  child;  wash 

*  him,  and  sanctify  him  with  the  Holy  Ghost;  that  he, 
'  being  delivered  from  thy  wrath,  may  be  received  into 
'  the  ark  of  Christ's  church,  &c.'  *  We  call  upon  thee 
'  for  this  infant,   that  he,    coming  to  thy  holy  baptism, 

*  ma}^  receive  remission  of  his  sins  by  spiritual  regene- 

*  ration,' — '  that  this  infant  may  enjoy  the  everlasting 

*  benediction  of  thy  heavenly  washing.' — '  Give  thy 
'  Holy  Spirit  to  this  infant,  that  he  may  be  born  again?** 
The  prayers  themselves  evidently  distinguish  between 
baptizmg  with  water,  and  spiritual  regeneration ^  and  the 
heavenly  washing:  between  what  man  can  do;  and  what 
only  God  can  do:  and  this  implies  that  one  may  be  done 
without  the  other. 

P.  Ixxxvii.  1.  19.  '  Seeing  noiv,  Scc.'t  The  supposi- 
tion,  that  the  blessing  is  granted  in  answer  to  the  pray- 
ers of  the  congregation,  shows  most  evidently,  that  it  is 
quite  distinct  from  the  opus  operatum,  and  only  connec- 
ted with  it  by  "  the  prayer  of  fliith:"  *  Doubt  ye  not 
'therefore,  but  earnestly  believe,  &c.'  If  then,  "the 
"  prayer  of  faith''  be  entirely  wanting,  the  inward  and 
spiritual  grace  may  not  attend  the  outward  baptism.  I 
do  not  mean  that  the  baptism  is  not  valid,  or  that  the  in- 
fant is  not  baptized;  but  that  regeneration  does  not, 
even  according  to  the  charitable  hope  expressed  in  the 
baptismal  service,  in  this  case,  necessarily  accompany 
baptism. 

•  Prayers,  Baptismal  Service. 

■J" '  Seeing*  notv  that  this  child  is  regenerate  and  grafted  into  the  bodj^  of 

*  Christ's  chiirch.  And  in  tlie  concluding  prayer,  the  priest  returns  thanks 
'  to  God  that  it  hath  pleased  him  to  regenerate  this  infant  with  the  Holy 
'  Spirit,  and  to  receive  him  for  his  own  child  by  adoption,  and  to  incorporate 

*  him  into  his  holy  clmrcii;  and  it  is  added,  tliat  God  for  his  part  will  most 

*  surely  keep  and  perform  his  promise,  of  releasing  him  from  his  sins,  sanc- 
'  tifying  him  with  the  Holy  Ghost,  and  giving  him  the  kingdom  of  heaven 
'  and  everlasting  life.' 


ON    THE    SECOND     CHAPTER.  181 

The  case  of  the  comparatively  few,  who,  in  the  estab- 
lished church  are  baptized  adult,  requires  a  distinct 
consideration.  Either  these  persons  are  previously  true 
believers,  and  then  their  baptism  is  a  profession,  and 
recognition,  of  their  regeneration;  or,  they  are  mere 
formalists:  and  whether  God  generally  blesses  a  formal 
and  insincere  profession,  (not  to  say  a  hypocritical 
attendance  on  his  ordinances,)  for  the  regeneration  of 
the  persons  concerned,  the  reader  must  judge  for 
himself. 

P.  Ixxxix.  1.  12.  *  The  service^  &c.'*  As  nothing 
materially  differs  in  the  form  of  private  baptism  from 
that  of  publick  baptism,  no  remarks  are  necessary:  but 
some  notice  must  be  taken  of  the  office  of  baptism,  as 
administered  to  adults. — The  quotation,  here  adduced, 
is  taken  from  the  introductory  exhortation.  The  pray- 
ers are  nearly  the  same,  as  in  the  office  for  infant- bap- 
tism. But  the  gospel  appointed  to  be  read  is,  our- Lord's 
conversation  with  Nicodemus  concerning  regeneration: 
and  on  this  is  grounded  an  exhortation:   *  Beloved,   ye 

*  hear  in  this  gospel,   the  express  words  of  our  Saviour 

*  Christ;    that  "  except  a  man  be  born  of  water,  and  of 
"  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God." 

*  Whereby  we  perceive  the  great  necessity  of  this  sacra- 

*  ment,  where  it  may  be  had.     Likewise  immediatelx- 

•  '  The  service  of  baptism  of  such  as  are  of  riper  years,  begins  thus: 
'  Forasmuch  as  all  men  are  conceived  and  born  in  sin,  and  that  which  is 
'  born  of  the  flesh  is  flesh,  and  they  tliat  are  in  the  flesh  cannot  please  God, 

*  but  live  in  sin,  committing' many  actual  transgressions;   and  that  our  Sa- 
'  viour  Christ  saith,  •  None  can  enter  into  the  kingdom  of  God,  except  he  be 

*  regenerate  and  born  anew  of  water  and  of  the  Holy  Ghost;  1  beseech  vou 

*  to  call  upon  God  the  Father,  through  our  Lord  Jesus  Christ,  that  of  his 
'  bounteous  goodness  he  will   grant  to  these  persons  that  which  by  nature 

*  they  cannot  have;  that  they  may   be  baptized  with  water  and  the  Holy 
'  Ghosi,  and  received  into  Christ's  holy  Church,  and  be  made  lively  mem- 

*  bers  of  tiie  s^me.      And  after  the  baptismal  words  are  pronounced,  the 

*  persons  baptized  are  declared  to  be  "  regenerate  and  now  born  again." 


182  REMARKS 

'  before  his  ascension,  (as  vvc  read  in  the  last  chapter  of 

*  St.  Mark's  gospel,)  he  gave  command  to  his  disciples 
^  saying,  "Go  ye  into  all  the  world,  and  preach  the  gospel 
"  to  every  creature;  he  that  believeth,  and  is  baptized 
'*  shall  be  saved:  but  he  that  believeth  not  shall  be 
"  damned;"   '  which  also  shovveth  the  great  benefit  we 

*  reap  thereby.  For  which  cause  St.  Peter  the  apostle, 
'  when  upon  the  first  preaching  of  the  gospel,   many 

*  were  pricked  to  the  heart,  and  said  to  him  and  the  rest 
'  of  the  apostles,  "  Men  and  brethren,  what  shall  we  do?" 

*  replied  and-said  unto  them;  *'  Repent  and  be  baptized 
"  every  one  of  you,  for  the  remission  of  your  sins,  and 
**  ye  shall  receive  the  gift  of  the  Holy  Ghost;  for  the 
"  promise  is  to  you  and  your  children,  and  to  all  that 
'*  are  afar  off,  even  as  many  as  the  Lord  our  God  shall 
"  call.  And  with  many  other  Words  exhorted  he  them, 
"  saying,  Save  yourselves  from  this  untoward  genera- 
"  tion."     '  For  (as  the  same  apostle  testifieth  in  another 

*  place,)  "  Even  baptism  doth  now  save  us,  (not  the 
*'  putting  away  the  filth  of  the  flesh,  but  the  answer  of  a 
'*  good  conscience  towards  God,)  by  the  resurrection 
"  of  Jesus  Christ. "  '  Doubt  ye  not  therefore,  but  earncst- 
'  ly  believe,  that  he  will  favourably  receive  these  present 

*  persons^  truly  repeniing^   and    coming    unto   hitn   by 

*  faith;  that  he  will  grant  them  remission  of  their  sins, 
'  and  bestow  upon  them  the  Holy  Ghost;  ^that  he  will 
'  give  them  tb.e  blessing  of  eternal  life,  and  make  them 
'  partakers  of  his  everlasting  kingdom.'  The  portions  of 
Scripture,  introduced  into  this  exhortation,  have  been 
considered,  and  certainly  are  highly  appropriate.  Bap- 
tism,  as   being   "  born  of  water,"    '  is  very  necessary, 

*  -where  it  may  he  had:''  but  being  "  born  of  the  Spirit," 
is  indispensably  necessary.  The  *  great  benefit  derived 
'  to  adults  by  baptism,'  is  .spoken  of  as  connected  with 
their  '  truly  repenting,  and  coming  to  the  Lord  by  faith:' 


ON  THE  SECOND  CHAPTER.         183 

but,  if  they  do  not  *  truly  repent,  and  come  to  the  Lord 

*  by  faith;'  if  they  be  hypocrites,  or  have  only  a  dead 
faith;  are  we  not  to  doubt,  but  that  he  favourably  receives 
them,  and  not  only  at  present,   *  grants  them  remission 

*  of  sins,  and  bestows  on  them  the  Holy  Ghost;  but  that 

*  he  will  give  them  the  blessing  of  eternal  life,  and  make 

*  them  partakers  of  his  everlasting  kingdom?'  They  who 
come  to  baptism,  in  this  manner,  beyond  all  controversy, 
were  not  previously  regenerate;  no  intimation  is  given  in 
the  exhortation,  concerning  baptismal  regeneration, 
especially  of  those  who  have  not  true  repentance  and 
faith:  and  hence,  it  may  be  fairly  concluded,  that  if  they 
live  and  die,  without  subsequent  regeneration,  they  can- 
not enter  "  into  the  kingdom  of  God." 

Then  follow  the  questions  proposed  to  the  persons  to 
be  baptized;  and  he,  who  can  answer  them  sincerely  and 
intelligently,  has  "  the  answer  of  a  good  conscience 
"  towards  God;"  he  who  can  only  answer  them  hypocri- 
tically or  ignorantly,  has  no  more,  **than  the  washing 
"  away  of  the  filth  of  the  flesh." 

After  the  adults  have  been  baptized,  it  is  added  "See- 
''  ing  that  these  persons  are  regenerate,  and  grafted  into 
"the  body  of  Christ."  Upon  the  supposition,  that  they  t 
approached  to  baptism  '  truly  repenting,  and  coming 
*unto  him  by  faith,'  no  doubt  they  are  regenerate;  but 
it  is  not  said  that  they  were  regenerated  in  baptism.  The 
expression  '  being  now  born  again,'  does  not  necessarily 
imply  that  this  was  effected  at  the  very  moment  of  their 
baptism;  but  that  now,  at  the  time,  when  the  thanksgiv- 
ing is  offered,  they  are  numbered  among  the  regenerate. 
The  language  is  so  general,  that  persons  of  rather  diffcT^ 
ent  sentiments  may  use  it,  without  scruple:  it  is  certain, 
however,  that  this  office  does  not  say  that  baptism  is 
regeneration,  or  uniformly  attended  by  it» 

The  subject  of  baptism,  as  administered  to  adults,  in 


184  REMARKS 

the  established  church,  having  been  thus  far  considered: 
it  may  be  proper  to  examine,  in  this  place,  the  doctrine 
of  our  articles,    respecting  baptism. — *  Baptism,  is  not 

*  only  a  sign  of  profession,   and  mark  of  discrimination; 

*  whereby  christian  men  are  discerned  from  others  that 

*  be  not  christened:  but  it  is  also  a  sign  of  regeneration, 

*  or  new-birth,  whereby  as  by  an  instrument,  they  that 

*  receive  baptism  rightly,  are  grafted  into  the  church:  the 

*  promises  of  forgiveness  of  sins,  and  of  adoption  to  be 
'  the  sons  of  God:  by  the  Holy  Ghost,  are  visibly  signed 
'  and  sealed;  faith  is  co??fir??ied,   arid  grace  increased  by 

*  virtue  of  prayer   unto  God.     The  baptism  of  young 

*  children  is  in  any  wise  to  be  retained  in  the  church,  as 
'  most  agreeable  with  the  institution  of  Christ.'*  It  is 
evident  that  all  this  article,  except  the  concluding  sen- 
tence, refers  to  the  baptism  of  adults.  Baptism  is  said  to 
be  the  sign  of  regeneration;  but  the  sign,  and  the  thing 
signified,  are  not  the  same,  no  nor  even  inseparably 
connected.     *  The  promises  of  the  forgiveness  of  sin, 

*  and  of  our  adoption,  are  visibly  signed  and  sealed*  not 
efficaciously  bestowed.    The  expression,  '  they  that  re- 

*  ceive  baptism  rightly,'  refers  not  to  the  right  adminis- 
tration of  baptism  by  the  priest,  but  the  right  reception  of 
it  by  the  baptized  person.     As  faith  is,  in  this  case  con- 
firmed, and  grace  increased;  faith  and  grace  must  have 

been  previously  possessed,  by  those  who  'receive  bap- 

*  tism  rightly:'  for  if  they  had  no  faith,  or  grace,  the  one 
could  not  be  confirmed,  nor  the  other  increased.  And 
this  is,  not  merely  by  the  opus  operatmn  of  baptism,  but 

*  by  the  virtue  of  prayer.' 

'  Neither  is  the  effect  of  Christ's  ordinance  taken  away^ 

*  by  their  wickedness,'  (that  of  the  priests)  nor  the  grace 
'  of  God's  gifts  diminished  from  such,  as  by  faithy  and 

*  Art.  xxvii. 


ON     THE     SECOND    CIIAriER.  185 

*  rightly^  do   receive  the  sacraments  ministered  unto 

*  them.'*  The  distinction  is  here  clearly  made,  between 
the  ministering,  and  the  receiving  aright,  the  sacraments; 
and  the  receiving  aright,  is  confined  to  those  who  do  it 
by  faith.  To  those,  then,  who  have  not  faith,  they  are 
null  and  void.  The  case  of  infants  is  distinctly  spoken 
of,  in  other  places:  but  why  should  not  faith  be  as  neces- 
sary in  adults,  to  a  right  receiving  of  baptism,  as  to  a 
right  receiving  of  the  Lord's  supper?  '  And  in  such  only, 
'  as  worthily  receive  the  same,  they  have  a  wholesome 

*  effect  and  operation:  but  they  that  receive  them,'  (bap- 
tism and  the  Lord's  supper,)  *  unworthily,  purchase  to 
'  themselves  damnation.'!  Does  this  make  baptism  and 
regeneration  one  and  the  same^  or  inseparably  connected? 

'  The  supper  of  the  Lord  is  not  only  a  sign  of  the  love, 

*  that  christians  ought  to  have  among  themselves,  one 
'  towards  another;  but  rather,  it  is  a  sacrament  of  our 
'  redemption  by  Christ's  death:  insomuch,  that  to  such, 

*  as  rightly,  worthily,  and  -with  faith,  receive  the  same, 

*  the  bread  which  we  break  is  a  partaking  of  the  body 
'  of  Christ;  and  likewise  the  cup  of  blessing,  is  a  partak- 

*  ing  of  the  blood  of  Christ. '|  The  receiving  rightly, 
worthily,  and  with  faith,  not  the  external  orderly  admin- 
istration, is  connected  inseparably  Avith  the  benefit:  and, 
as  far  as  adults  are  concerned,  why  should  it  not  be  so, 
in  baptism? 

Numerous  passages  might  be  adduced  from  our  \cn 
erable  reformers  and  martyrs,  on  this  subject:    but  hu 
man  authority,  beyond  that  of  the  prayer-book  on  min 
isters  of  the  establishment,  I  would  disclaim.     Yet,  as 
these  reformers  and  martyrs  laid  the  foundation  of  our 
articles  and  liturgy,  which  have  not  subsequently  recei 

♦  Art.  xxvi.  f  Art.  xxv.  of  the  sacramcnls  f  Art.  x^cv  i' 

VOJ..  I.  B    b 


186  fiEMARKS 

ved  any  material  alteration;  a  few  testimonies  from  them 
may  not  be  wholly  foreign  to  our  subject. 

quofations  trom  the  reformers  concerning 
Baptism   and  Regeneration. 

*  This  outward  sign  doth  neither  give  us  the  Spirit  of 
'  God,  neither  yet  grace,  that  is,  the  favour  of  God,  For 
'  if,  through  the  washing  of  the  water  the  Spirit  of  grace 
'  were  given;  then  it  would  follow,  that  whosoever  were 
'  baptized  in  the  water  should  receive  this  precious  gift: 
'  but  that  is  not  so,  wherefore  I  must  needs  conclude, 
'  that  this  outward  sign,  by  any  power  or  influence  that 

*  it  hath,  bringeth  not  the  Spirit  and  favour  of  God. 
'  That  every  one  receiveth  not  this  treasure  in  baptism 
'  it  is  evident:  for  put  the  case,  that  a  Jew  or  an  infidel 
'  should  say  that  he  did  believe,  and  believe  not  indeed; 
'  and  upon  his  words  were  baptized  indeed, (for  no  man 
'  can  judge  what  his  heart  is,  but  we  must  receive  him 
'  unto  baptism,  if  he  confesses  our  faith  with  his  mouth, 
'  albeit  his  heart  be  far  from  thence,)  this  miscreant  now 
'  thus  baptized,  hath  received  this  outward  sign  and 
"•  sacrament,  as  well  as  the  most  faithful  man  believing.* 
'  Howbeit,  he  neither  receiveth  the  Spirit  of  God, 
/  neither  yet  any  grace,  but  rather  condemnation.' — '  It 
'  followeth  that  the  outward  sign  giveth  no  man  any 
'  grace.  Moreover,  if  the  Spirit  of  God  and  his  grace 
^  were  bound  unto  the  sacraments,  then  where  the  sacra- 

*  ments  were  ministered,  there  must  the  Spirit  of  grace 

*  wait  on;  and  where  they  were  not  ministered  sliould  be 

*  neither  Spirit  nor  grace.  But  that  is  false;  for  Corne- 
lius and  all  his  household  received  the  Holy  Ghost, 
^  before  they  were  baptized.     Here  we  may  see  that,  as 

»  Should  it  not  be  Uximc? 


\ 


ON   THE   SECOND   CHAPTER.  187 

*  the  Spirit  of  God  lighteth  where  he  will,  neither  is  he 
'  bound  to  any  thing.  Yea,  and  this  example  doth  well 
'  declare  unto  us,  that  the  sacraments  are  given  to  be  an 
'  outward  witness  to  all  the  congregation  of  that  grace, 

*  which    is    given    before   privately    to   Gvay   man.' — ■ 

*  Wlien  we  baptize  one,  that  is  come  unto  the  years  of 
'discretion,  we  ask  of  him  whether  he  believe:  if  he 
'  answer,  yea,  and  desire  baptism,  he  is  baptized:  so  that 

*  we  require  faith  of  him,  before  he  be  baptized,  (which 

*  is  the  gift  of  God,  and  cometh  of  grace,)  and  so  it  is 
'  an  outward  sign  of  his  invisible  faith,  which  was  before 
'  given  him  of  God.'* 

'  His  supposition'   (Rastall's)   '  is  that  all  men  which 

*  are  baptized  with  material  water,  are  very  christian 
'  men,  and  have  the  true  faith,  and  are  those  which  Paul 

*  affirmeth  to  be  without  spot,  blame,  or  wrinkle.     But 

*  thereto  I  say,  nay:  for  even  as  the  outward   circumci- 

*  sion  made  not  the  Jews  the  elect  people,  and  children 

*  of  salvation;   so  doth  not  the  outward  baptism  make 

*  us  the  faithful  members  of  Christ:  but  as  they  were  the 
'  children  of  God,  who  were  inwardly  circumcised;  even 

*  so  they  that  are  washed  inwardly  froiu  the  concupi- 
'  scence  of  this  world,  are  the  members  of  Christ.'f 

'  Christ  saith — "  Except  a  man  be  born  again  from 
"  above,  he  cannot  see  the  kingdom  of  God. "  '  He  must 
'  have  regeneration:  and  what  is  this  regeneration?  It  is 
'  not  to  be  christened  in  water,  (as  these  firebrands  ex- 

*  pound  it,)J  and  nothing  else.  How  is  it  to  be  expound- 
'  edthen?  St.  Peter  showeth,  that  one  place  of  Scripture 

*  Treatise  on  baptism,  written  1533,  by  John  Fritli,  martyr.  Fathers  of 
THE  EsRLisH  CuuRCH;  vol.  ].  384,  8f^5,  386.  A  publication  of"  great  impor- 
tance  to  those,  who  really  desire  to  know  the  sentiments  of  tlie  veiieral>le 
reformers  of  ouy  established  church. 

f  A  book  on  pcrg-atory,  in  answer  to  Rastnll  und  Sir  Thomas  \fore,  by  .Toli'n 
Frith.     Fathers,  &c.  Vdl.  i.  408. 

:  Meanin_£^-  tiie  p:i(ysls. 


188  REMARKS 

*  declareth  another." It  is  the  circumstance  and  collation 
'  of  places,  that  make  Scripture  plain.  Saith  St.  Peter, 
"  We  be  born  again.'*     How?  "  not  by  a  mortal  seed, 

-  **  but  by  an  immortal."  *  What  is  this  immortal  seed? 
'*  By  the  word  of  the  living  God,"  '  by  the  word  of 
'  God  preached  and  opened.  Thus  cometh  in  our  new- 
*^  birth.'* — 'We  mean  by  a  second  birth,  which  is 
'  spiritual,  whereby  our  inward  man  and  mind  are  re- 

*  newed  by  the  Holy  Ghost,  so  that  our  hearts  and  minds 
'  receive  new  desires,  which  they  had  not  of  their  first 
'  birth  or  nativity.  And  this  second  birth  is  by  the  water 
'  of  baptism,  &c.'|  'Therefore,  as  in  baptism,  those  who 
'  come  feignedly,  and  those  that  come  unfeignedly,  both 
'  be  washed  with  the  sacramental  water;  but  both  be  not 
'  washed  with  the  Holy  Ghost,  and  clothed  v\  ith  Christ: 
'  so  in  the  Lord's  supper,  &c.'|  '  Whosoever  cometh 
'  to  that  water,  being  of  the  age  of  discretion,  must 
'  examine   himself  duly,    lest  if  he  come   unworthily., 

*  (none  otherwise  than  he  would  come  unto  other  com- 
'  mon  water)  he  be  not  renewed  in  Christ,  but  instead 
'  of  salvation  recei\e  his  damnation.' 

No  doubt  in  Cranmer's  WTitings,  particularly  those 
of  his  former  years,  there  are  many  expressions,  which 
show,  that  he  supposed  the  inward  and  spiritual  grace 
generally  attendant  on  the  outward  sign,  in  baptism; 
especially  in  the  case  of  infants:  but  the  quotations  here 
adduced,  manifestly  prove,  that  he  did  not  think  that  the 
outward  baptism  was  regeneration;  or  in  all  cases  insepa- 
rably connected  with  it. 

*  In  such  only  as  worthily  receive  the  same,'  (baptism 
and  the  Lord's  supper,)  '  they  have  a  wholesome  effect 

•  Latimer,  hisliop  and  martyr.     Ninth  sermon  preached  heforc  king'  Ed 
■ward.     Fatlicrs  of  the  English  cliurcli,  vol.  it.  654,  655. 
f  .Vchhisliop  Cranmep.     fathers,     c.  vol.  iii  p.  291.  4P2. 
i  Ti->]t].  Ibid,  p  335. 


ON    THE  SECOND    CHAPTER.  189 

'  of  Operation;  and  yet  not  that  of  the  work  wrought, 
'  {opus  operatum^)  as  some  men  speak;  which  word  as  it 
'  is  strange  and  unknown  to  holy  Scripture,  so  it  engen- 
'  dereth  no  godly,   but  a  very  superstitious,  sense:   but 

*  they  that  receive  the  sacraments  unworthily,  purchase 

*  to  themselves  damnation,  as  St.  Paul  saith.'* 

*  The  will  and  imaginations  of  man's  heart  is  only  to 

*  evil,   and  ahvays  subject  to  sin  and  misery,  and  bond 

*  and  captive  to  all  manner  of  wickedness:  so  that  it  can- 

*  not  once  think  a  good  thought,  much  less  then  do  a 
'  good  deed,  as  of  his  own  work,  pleasant  and  accepta- 
'  ble  in  the  sight  of  God;  until  such  time,  as  the  same 
'  be  regenerate  by  the  Holy  Ghost,   and  prevented  by 

*  the  grace  of  God.  For,  as  St.  James  saith,  "  Every 
*'  good,  and  every  perfect  gift  is  from  above,  and  cometh 
"  down  from  the  Father  of  lights."  '  And  Christ  saith, 
"Without  me  ye  can  do  nothing:"    *  and  Paul  saith, 

*  that  "  it  is  God  which  worketh  in  us  both  the  will  and 
"  the  deed,  even  of  good  will."  '  Therefore  until  the 
'  Spirit  of  regeneration  be  given  us  of  God,  we  can 
'  neither  will,  do,  speak,  nor  think  any  good  thing,  that 

*  is  acceptable  in  his  sight.  Let  us  therefore  always  pray 
'  to  God,  that  he  will  make  in  us  a  clean  heart  and  re- 
'  new  in  us  an  upright  spirit. 'f — Did  this  good  man 
deem  no  regeneration  needful,  except  that  which  is 
common  to  all  baptized  persons? — '  Such  as  be  bap- 
'  tized,'  (adults  are  meant,)  *  must  remember,  that  re- 
'  pentance  and  faith  precede  this  external  sign;  and  in 

*  Christ  the  purgation  was  inwardly  obtained,  before  the 
'  external  sign  was  given.     So  that  there  are  two  kinds 

*  of  baptism,  and  both  necessary.  The  one  interior, 
'  which  is  the  cleansing  of  the  heart,  the  drawing  of  the 

•  Art.  xxvi.  Edw.  VI.  Oa  the  sacraments  Fathers,  Sec.  vol.  li.  p.  334,  335. 
f  Clement,  who   was  preserved  iVuin    Inung   burnt,  by  dying  in  prison, 
Slrype's  Menmnals.     Fathers  of  the  En,^lish  Cliurcli,  ''-"ol   ^\   p.  29fi, 


190  REMARKS 

*  Father,  the  operation  of  the  Holy  Ghost:  and  this  bap - 

*  tism  is  in  man,    when  he  belie veth  and  trusteth,   that 

*  Christ  is  the  only  actor  of  his  salvation.' — '  Thus  be 

*  the  infants  examined  concerning  repentance  and  faith, 

*  before  they  be  baptized  with  water;  at  the  contempla- 
'  tion  of  which  faith  God  purgeth  the  soul   Then  is  the 

*  exterior  sign  and  deed,  not  to  purge  the  heart;  but  to 

*  confirm,  manifest,  and  open  unto  the  world,  that  this 

*  child  is  God's.' — '  A  traitor  may  receive  the   crown, 

*  and  yet  be   true  king  nothing  the  more:   so  an  hy- 

*  pocrite  and  infidel  may  receive  the  external  sign  of 

*  baptism,  and  yet  be  no  christian  man,  any  the  more; 

*  as  Simon  Magus  and  others.'* — *  A  man  that  is  re- 
'  generate  and  born  of  God,  (the  which  thing,  that  every 
'  one  of  us  be,  our  baptism,  the  sacrament  of  regenera- 

*  tion,  doth  require,  under  pain  of  damnation;  andthere- 

*  fore,  let  every  one  of  us,  with  the  Virgin  Mary,  say, 
"  Be  it  unto  me,  O  Lord,  according  to  thy   word," 

*  according  to  the  sacrament  of  baptism,  wherein  thou 
'  hast  declared  our  adoption; )  a  man  I  say,  that  is 

*  regenerate,  consisteth  of  two  men,  (as  a  man  may  say,) 

*  namely  of  the  old  man  and  the  nevv.'f — Did  this  emi- 
nent divine  consider  baptism  as  the  only  regeneration; 
or  as  uniformly  and  inseparably  connected  with  it?   To 

*  require  of  us,  on  pain  of  damnation,'  is  far  different 
from  '  conferring  it  on  us  at  the  time.' 

Note,  p.  Ixxxvii.  Ixxxviii.  from  Dr.  Nichols.  '  Some 

*  writers  of  the  last  century  run  into  this  new-fangled 
'  phrase,  to  denote  conversion,  or  a  returning  from  a 

*  lapsed  state,  after  a  notorious  violation   of  the  baptis- 

*  mal  covenant.' — Whether  the  language  here  referred 
to,  concerning  regeneration,  v/ere  '  new  fangled,'  and 
invented  by  the  writers  of  the  seventeenth  century;  the 

•  Hooper,  L '.shop  and  mirtyr.     Vailiers,    Sec.   A'ol.    \'.  p.    169,170,    171. 
I  Bradford,  martyr.     Futliers,  Vul.  M.  p.  176. 


ON  THE  SECOND  CHAPTER.  191 

reader,  after  duly  considering  the  preceding  quotations 
from  much  more  ancient  authors,  must  judge.  The 
writers  refeiTed  to,  by  no  means  considered  the  persona 
of  whom  they  spake,  as  lapsed,  except  as  fallen  in  Adam: 
for  they  regarded  them  as  mere  nominal  christians,  uii- 
baptized  in  heart,  unregenerate,  and  needing  regenera- 
tion quite  as  much  as  Jews  and  Gentiles  do. 

P.  xc.  1.  5.  *  In  the,  &c.'*  '  Qu.  What  meanest 
'  thou  by  this  word  sacrament?  Ans.  I  mean  an  out- 
'  ward  and  visible  sign  of  an  inward  and  spiritual  grace, 

*  given  unto  us,  ordained  by  Christ  himself,  as  a  means 
'  whereby  we  receive  the  same  and  a  pledge  to  assure 
'  us  thereof.' — The  outward  sacrament  then  is  a  sign, 
a  means,  a  pledge;  and  nothing  more.  In  this  both 
baptism  and  the  Lord's  supper  arealike  included. — '  Qu. 

*  What  is  the  outward  visible  sign,  or  form  in  baptism? 

*  Ans.  Water,  wherein  the  person  is  baptized,  "  In  the 
*'  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
"  Ghost.'*  *  Qu.  What  is  the  inward  and  spiritual 
'  grace?  Ans.  A  death  unto  sin,  and  a  new  birth  unto 

*  righteousness;  for  being  by  nature  born  in  sin,  and 
'  the  children  of  wrath,  we  are  hereby  made  the  chil- 

*  dren  of  grace.' — Here  observe,  that  this  benefit  is 
annexed  to  the  '  inward  and  spiritual  grace;'  and  not  to 
the^outward  and  visible  sign.  He  that  had  only  the  out- 
ward sign,  without  the  inward  grace,  had  only  the  exte- 
rior of  the  sacrament,  and  the  shadow  of  the  blessing: 
but  he,  who  had  the  thing  signified,  had  the  substantial 
blessing  itself,  even  if  not  partaker  of  the  outward  sign. 
And,  however  it  might  be  assumed,  that  in  most  cases 
the  outv/ard  sign  and  the  inward  grace  went  together; 
it  is  not  here  said,  nor  so  much  as  clearly  intirnated. — 

•  *  In  the  Catechism  it  is  said,  that  tlie  inward  and  spiritual  grace  of  bap- 
•*tism  is,  *  a  death  unto^sin,  and  a  new  birth  unto  rlgliteousness;   for,  being 

*  by  nature  born  in  sin,  and  tlie  children  of  wrath,  we  are  hereby  made  the 
'  children  of  grace.' 


192  REMARKS 

'  Qii.  What  is  required  of  persons   to  be   baptized? 

*  Ans.  Repentance,  whereby  they  forsake  sin;  and  faitl^ 

*  whereby  they  stedfastly  believe  the  promises  of  God 
'  made  to  them  in  that  sacrament.' — But  supposing  an 
adult  should  receive  baptism,  rightly  as  to  the  external 
administration;  yet  without  repentance  and  faith,  would 
he  have  the  blessing?  Let  the  question  and  answer  con- 
cerning the  Lord's  supper  resolve  this  enquiry. — '  Qu. 

*  What  is  the  inward  part,  or  thing  signified?  Ans.  The 

*  body  and  blood  of  Christ,  which  are  verily  and  indeed 

*  taken  and  received  by  the  faithful  in  the  Lord's  sup- 
<  per.' — But  if  the  recipient  be  not  a  believer:  then,  ve- 
rily, he  eats  and  drinks  his  own  condemnation.  And 
what  reason  can  be  assigned,  that  there  should  be  any 
difference  in  this  respect,  between  adult-baptism,  and 
receiving  the  Lord's  supper? 

P,  xc.  1.  10.  '  In  the  office,  &c.**  If  this  refers  to 
the  rite  of  baptism,  then  future  sins,  subsequent  to  bap- 
tism, even  to  the  time  of  confirmation  at  least,  are  for- 
given  at  baptism.     This  prayer  is  offered  *  after  the  re- 

*  newal  of  the  baptismal  vow,'  and  assumes  that  the 
profession  and  vow  personally  made  by  those  who  come 
for  confirmation,  of  those  things,  which  were  promised 
in  their  name  at  baptism,  is  sincere  and  cordial;  they 
are  considered  as  true  believers;  and,  on  that  supposi- 
tion, God  is  thanked  in  their  behalf,  as  having  regen- 
erated them  by  water  and  by  the  Holy  Spirit,  and  as 
having  '  forgiven  them  all  their  sins.'  But,  supposing 
the  vow  and  profession  insincere,  will  any  say,  that  they 
are  regenerate  and  forgiven  all  their  sins? 

•  '  In  the  office  of  confirmation,  the  bishop,  after  the  renewal  of  the  bap- 

*  tlsmal  vow,  but  previous  to  the  laying  on  of  hnnds,  prays  thus,  'Almighty 
«  and  everlasting  God,  who  hast  vouchsafed  to  regenerate  tliese  thy  servants 
'  by  water  and  the  Holy  Ghost,  and  hast  given  them  forgiveness  of  all  tlicii" 
'  sins;'  *  evidently  referring  to  the  rite  of  baptism  ' 


ON    THE    SECOND    CHAPTER.  193 

P.  xc.  1.  17.  *  In  the  collect,  &c.'*  This  collect 
does  Indeed  suppose,  that  the  persons,  who  use  it,  as 
the  desire  of  their  hearts  in  prayer,  have  been  regenera- 
ted, and  made  the  children  of  God  by  adoption  and 
grace:  but  it  is  totally  silent  as  to  the  time  or  manner 
of  their  regeneration  and  adoption.  Baptism  is  neither 
mentioned  nor  alluded  to;  and  therefore  something  sub- 
sequent to  it,  and  of  a  far  more  spiritual  nature,  than 
the  mere  rite  of  baptism,  may  be,  and  doubtless  is, 
meant. 

P.  xci.  1.  3.  *  Whence^  &c.'t  The  eulogium  on 
our  reformers  meets  our  full  consent:  but  surely  the 
quotations  already  made  from  some  of  them,  show  that 
the  subsequent  proposition  is  by  far  too  large  and  un- 
qualified: and  probably  this  will  appear  still  more  clear- 
ly in  the  sequel. 

P.  xci.  I.  13.  *  In  the  ninth,  &c.'j:  Those  who  are 
regenerated,  and  those  who  believe  and  are  baptized, 
are  mentioned  in  this  article:  and  doubtless  all,  who  be- 
lieve and  are  baptized,  are  regenerated;  but  it  does  not 
follow,  that  all  who  are  baptized  are  regenerated.  The 
article  determines  nothing,  as  to  regeneration,  as  attend- 
ing infant-baptism:  but  is  rather  unfavourable  to  the 

•  '  In  the  collect  for  Christmas-day,  again  in  allusion  to  our  Christian  bap- 

*  tism,  and  to  a  passage  of"  Scripture  already  quoted,  we  pray  to  Almighty 
'  God,  that  *  we,  being'  regenerate  and  made  his  children  by  adoption  and 
'  grace,  may  daily  be  renewed  by  his  Holy  Spirit;' '  here,  "  being  regenerate," 

*  is  a  translation  of  regenerati,  having  been  regenerated  by  baptism.' 

f  *  Whence  we  may  conclude,  that  our  reformers,  who  were  perhaps  more 

*  accurately  acquainted  with  the  doctrines  and  language  of  the  New  Testa- 

*  ment,  than  the  divines  of  any  other  age  or  country  since  the  days  of  the 

*  apostles,  did  not  think  it  consistent  with  the  principles   of  the    Gospel  to 

*  require  regeneration  from  those  who  were  already  baptized.  Nor  do  they 
'  ever  apply  the  word  regeneration  to  any  operation  of  the  Holy  Ghost,  ex- 

*  cept  at  the  time  of  baptism.' 

\  '  Li  the  9th  article,  those  '  that  are  regenerated'  •  and  those  "  that  be- 
"  licve  and  are  baptized"  '  are  mentioned  as  the  same  persons.    The  i5th 

*  article  speaks  of  all  Cbristiajis  as  being  "  baptized  and  born  again  ib  Christ." 

VOL.    I.  C    C 


194  REMARKS 

sentiment:  and  as  to  adults  receiving  baptism  without 
true  faith,  it  certainly  does  not  intimate,  that  there  is  no 
condemnation  for  them.  In  the  fifteenth  article,  *  being 
'  baptized  and  born  again  in  Christ,'  are  spoken  of,  at 
least,  as  distinct  things;  and  if  so,  a  man  may  be  bap- 
tized, who  is  not  born  again;  and  a  man  may  be  born 
again,  who  is  not  baptized. 

P.  xci.  1.  24.  <  In  the  homilies,  &c.'*  There  is 
nothing  in  these  quotations,  at  all  different  from  the  sen- 
timents of  those,  who  allow  baptism  with  water  to  be 

*  the  sacrament  of  regeneration,'  or  the  outward  pledge, 
or  recognition  of  it;  but  not  regeneration  itself,  or  in- 
separably connected  with  it.  Baptism  is  not  at  all  men- 
tioned in  the  last  of  them:  •  but  merely  '  the  fountain  of 
the  new  birth. 'f  It  is  remarkable,  and  indeed  much  to 
be  regretted,  that  there  is  no  homily  expressly  on  the 
subject  of  baptism:  and  it  does  not  appear,  on  what  ac- 
count this  v^as  omitted. 

*  Where  the  Holy  Ghost  worketh,  there  nothing  is 

*  impossible,  as  may  further  appear  by  the  inward  re- 

*  generation   and    sanctifi cation    of  mankind.      When 

*  Christ  said  to  Nicodemus;  "  Unless  a  man  be  born 
"  anew,  of  water  and  the  Spirit,  he  cannot  enter 
**  into  the  kingdom  of  God,"  '  he  was  greatly  amazed 

*  in  his  mind,  and  began  to  reasoli  with  Christ,  demand- 

*  *  In  the  homilies  we  find  the  following'  passages;  in  speaking  of  churches, 
'  wherein  be  ministered  the  sacraments  and  mysteries  of  our  redemp- 
'  tion,  it  is  said,  the  fountain  of  oar  reg'eneration  is  there  presented  unto  us; 
'  the  partaking  of  the  body  and  blood  of  our  Saviour  Christ  is  there  offered 

*  unto  us,  (signifing  baptism  and  the  Lord's  Supper:)  Our  Saviour  Christ 
'  altered  and  changed  tlie  same  ftlie  practice  of  frequent  washing  among  tlie 

*  Jewsl  in  his  church  into  a  profitable  sacrament,  the  sacrament  of  our  re- 
'  generation  or  new  birth,  (that  is,  baptism.)  Ue  saved  us  by  tlie  fountain 
'  of  the  new  birth,  and  by  the  renewing  of  tlie  Holy  Ghost,  which  he  poured 
'  on  us  abundantly;  through  Jesus  Christ  our  Saviour,  that  we,  being  once 
'justified  by  his  grace,  should  be  heirs  of  eternal  life,  through  hope  arid 
"^  faith  in  his  blood.' 

t  Tit.  iii.  4— Cv 


ON    THE    SECOND    CHAPTER.  195 

ing  how  *'  a  man  might  be  born  when  he  was  old." 
'  Can  he  enter,"  saith  he,  *'  into  his  mother's  womb 
'  again,  and  so  be  born  anew?"  *  Behold  a  lively  pat- 
tern of  a  fleshly  and  carnal  man.  He  had  little  or  no 
intelligence  of  the  Holy  Ghost,  and  therefore  he  goeth 
bluntly  to  work;  and  asketh  how  the  thing  were  pos- 
sible to  be  true:  whereas  otherwise,  if  he  had  known 
the  great  power  of  the  Holy  Ghost  in  this  behalf,  that 
it  is  he  which  inwardly  worketh  the  regeneration,  and 
new-birth,  of  mankind,  he  would  never  have  marvel- 
led at  Christ's  words,  but  would  rather  take  occasion 
thereby  to  praise  and  glorify  God.' — ^  The  Father  to 
create,  the  Son  to  redeem,  the  Holy. Ghost  to  sanctify 
and  regenerate:  whereof  the  last,  the  more  it  is  hid 
from  our  understanding,  the  more  it  ought  to  move 
all  men  to  wonder  at  the  secret  and  mighty  working 
of  God's  Holy  Spirit,  which  is  within  us.  For  it  is 
the  Holy  Ghost,  and  no  other  thing,  that  doth  quicken 
the  minds  of  men,  stirring  up  good  and  holy  motions 
in  their  hearts,  which  nrp  agreeable  to  the  will  and 
commandment  of  God;  such  as  otherwise  of  their  own 
corrupt  and  perverse  nature,  they  should  never  have. 
*  That  which  is  born  of  the  Spirit  is  spirit."  '  As 
who  should  say,  man  of  his  own  nature  is  fleshly  and 
carnal,  corrupt  and  naught,  sinful  and  disobedient 
unto  God,  without  any  spark  of  goodness  in  him, 
without  any  virtuous  or  godly  motion,  only  given  to 
evil  thoughts  and  wicked  deeds. — As  for  the  works  of 
the  Spirit,  the  fruits  of  charitable  and  godly  motions,  if 
he  have  any  at  all  in  him,  they  proceed  only  of  the  Holy 
Ghost,  who  is  the  only  worker  of  our  sanctification, 
and  maketh  us  new  men  in  Christ  Jesus.  Did  not 
God's  Holy  Spirit  work  in  the  child  David,  when  of  a 
poor  shepherd,  he  became  a  princely  prophet?  Did  not 
God's  Holy  Spirit  miraculously  work  in  Matthew, 


196  REMARKS 

'  sitting  at  the  receipt  of  custom,  when  of  a  proud  pub- 
'  lican,  he  became  a  humble  and  lowly  evangelist?  And 

*  who  can  choose  but   marvel  to  consider,  that  Peter 

*  should  become  of  a  simple  fisher,  a  chief  and  mighty 

*  apcstlec^  Paul,  of  a  cruel  and  bloody  persecutor,  a  faith- 

*  ful  disciple  of  Christ,  to  teach  the  Gentiles?  Such  is 

*  the  power  of  the  Holy  Spirit  to  regenerate  men,  and, 

*  as  it  were,  to  bring  them  forth  anew,  so  that  they  shall 

*  be  nothing  like  the  men  that  they  were  before.  Neither 
'  doth  he  think  it  sufficient  inwardly  to  work  the  new 

*  and  spiritual  birth  of  man,  unless  he  also  dwell  and 

*  abide  in  him.'^  In  this  long  quotation,  baptism  is 
not  once  mentioned,  or  so  much  as  alluded  to;  nor  yet 
in  the  context;  nor  indeed  in  the  whole  homily,  except- 
as  the  baptism  of  Christ  by  John,  witli  the  descent  of 
the  Holy  Ghost,  and  the  voice  from  heaven;  and  the 
form  of  Christian  baptism,  are  adduced,  in  proof  of  the 
doctrine  of  the  Trinity. 

P.  xcii.  xciii.     Note  from  Seeker,     '  Though  incul- 

*  eatings  &c.'f  As  far  as  the  Scripture  is  concerned, 
it  is  allowed,  that  there  is  a  difference,  (a  considerable 
difference,)  in  the  manner  of  address  used  to  professed 
christians,  hi  the  epistles,  from  that  to  unbelieving  Jews 
and  Gentiles  in  the  Acts  of  the  apostles.  But  when 
the  circumstances,  in  which  men  at  that  time  professed 
Christianity,  are  duly  considered;  this  will  be  readily 
accounted  for,  withov.t  allowing,  that  all  baptized  per- 
sons are  regenerated  by  the  Holy  S^iirit;  or  '  by  that' 

•  Homily  on  Whitsunday. 

f  •  Thouu-h  inculcating  perpetually,  that  wlthotit  "  holiness  no  man  sh,.ll 
"  see  tlie  Lord,"  *  is  indispensably  needful;  yet  jireaching'  the  necessity  of  be- 

*  ing  regenerated,  as  a  thing-  still  absolutely  wanting  to  a  great  part  of  those 

*  who  call  tlicmselves  disciples  of  Christ,  is  using  a  language  pot  conform- 
'  able  to  tliat  of  Scripture,  nor  indeed  of  the  primitive  fathers,  or  the  offices 
'  of  our  own  liturgy;  which  declares  t  very  person  who  is  baptized,  to  be  by 
'  that  very  act,  regenerated  and  grafted  iiUp  the  body  of  Christ's  cburph,' 


i 


ON    THE    SECOND    CHAPTER.  197 

'  very  act  regenerated,'  That  very  act  is  the  act  of 
him,  who  administers  baptism;  and  thus  regeneration  is 
made  the  act  of  man,  and  not  of  God.  "  I  indeed  bap- 
*'  tize  you  with  water  unto  repentance:  but  he  that 
"  Cometh  after  me  is  mightier  than  I,  whose  shoes  I  am 
'*  not  worthy  to  bear:  He  shall  baptize  you  with  the 
**  Holy  Ghost  and  with  fire."^ — The  primitive  chris- 
tians, contrary  to  all  the  prejudices  of  education,  and 
the  habits  of  their  youthful  age,  contrary  to  all  their  in- 
terests, in  the  face  of  persecution,  and  often  at  the  peril 
of  their  lives,  professed  to  believe  in  Christ,  and  were 
by  baptism  admitted  to  the  church.  "  What  siiall  they 
*'  do,  who  are  baptized  for  the  deadf't  They  enlist- 
ed, as  it  were,  in  the  stead,  and  to  stand  in  the  place,  of 
the  soldiers,  who  had  fallen  in  the  conflict.  It  cannot 
therefore  be  reasonably  doubted,  but  that  by  far  the 
greater  part  of  them  were  true  believers;  and  it  must 
have  been  proper  for  ministers,  addressing  them  col- 
lectively, to  speak  to  them  as  "in  Christ  new  crea- 
"  tures."  Let  any  one  candidly  compare  this  state  of 
things,  w4th  that  of  modern  times.  Whole  nations  al- 
most are  christians,  so  called,  by  birth  and  education: 
for  they  have  no  prejudices  against  the  name  and  out- 
ward profession  of  Christianity,  which  is  rather  con- 
ducive to  their  credit  and  interest,  than  otherwise;  and 
in  them  numbers  glory  and  confide.  Let  him  then  ask 
himself,  whether  we  ought  to  address  such  a  multi- 
farious body,  of  all  characters,  in  the  same  manner  as 
the  apostles  addressed  their  select  companies  of  ap- 
parently true  believers;  and  this,  merely  because  they 
when  infants  received  the  outward  form  of  baptism. — 
The  addresses  of  the  prophets,  under  the  Old  Testa- 
ment, to  the  Jews  and  Israelites,  who  had  received  *  the 

•  Matt,  iii.ll.  \  1  Cor.  tv.  29.     YTfp~T»i'  w.im.     Ovf-r  the  dead. 


198  REMARKS 

*  sacrament  of  regeneration,'  even  circumcision,  but 
"  were  uncircumcised  in  heai*t:"  and  that  of  John  Baptist 
and  our  Lord,  and  his  apostles,  to  the  Jews,  who  were 
the  professed  people  of  God,  as  much  as  nominal  chris- 
tians now  are,  and  almost  in  every  thing  circumstanced 
like  them;  are  certainly  more  suitable,  in  very  many 
instances.  Stephen's  address  to  the  Jewish  counsel, 
when  he  was  full  of  the  Holy  Ghost:  "  Ye  stiff  necked 
"  and  uncircumcised  in  heart  and  ears,  ye  do  always 
"  resist  the  Holy  Ghost,  &c."*  shows  that  he  consi- 
dered them  as  unregenerate,  though  they  had  received 
the  sign,  or  sacrament,  of  regeneration:  for  that  is 
neither  "  circumcision"  nor  baptism,  *'  which  is  out- 
"  ward  in  the  flesh;  but  that  which  is  in  the  heart,  in 
**  the  Spirit,  and  not  in  the  letter;  whose  praise  is  not 
"  of  men,  but  of  God."t — *  Writing  to  Bonefacius  of 
'  the  baptism  of  infants,  he'  (St.  Augustine)  '  saith.  If 

*  sacraments  had  not  a  certain  similitude  of  those  things 

*  of  which  they  be  sacraments,  they  should  be  no  sacra- 
'  ments  at  all.     And  of  this  similitude  they  do,  for  the 

*  most  part,  receive  the  names  of  the  self  same  things 

*  thev  signify.'  By  tliese  words  of  St.  Augustine  it 
appeareth,  '  that  he  alloweth  the  common  description 
'  of  a  sacrament,  which  is,  that  it  is  the  visible  sign  of 

*  an  invisible  grace;  that  is  to  say,  that  setteth  forth  to 

*  the  eyes,  and  other  outward  senses,  the  inward  work- 
'  ing  of  God's  Iree  mercy;  and  doth,  as  it  were,  seal  in 

*  our  hearts  the  promises  of  God.     And  so  was  cir- 

*  cumcision  a  sacrament,  which  preached  to  the  out- 

*  ward  senses,  the  inward  cutting  away  the  foreskin  of 
'  the  heart. 'I 

The  churches,  to  which  the  apostolical  epistles  were 
written,  were  select  companies,  each  adult  of  which  had 

•  Acts  vii.  51,  52.  f  i^om.  ii.  28,  29.  t  Homily  of  common 

pi-iiver  anJ  the  sactamciits. 


ON    THE    SECOND    CHAPTER.  199 

been  admitted  into  the  church,  on  an  intelligent  profes- 
sion of  faith;  such  as  approved  itself  to  the  apostles  and 
their  coadjutors;  and,  when  any  individual  acted  incon- 
sistently with  this  profession,  he  was  excluded  from  the 
company,  till  he  gave  satisfactory  evidence  of  true  re- 
pentance. How  different  this  from  the  modern  chris- 
tian church,  even  in  our  land!  All,  who  do  not  openly 
renounce  Christianity,  or  join  the  dissenters,  belong  to 
the  established  church;  whatever  be  their  creed,  or  their 
conduct:  and  their  childrefi,  being  baptized,  are  so  far 
regenerated,  as  well  as  others.  Are  then  the  whole  bo- 
dy of  such  baptized  persons,  however  educated,  and 
whatever  their  character  or  avowed  sentiments  are,  to  be 
addressed  as  saints,  as  '*  faithful  in  Christ,"  as  "  the 
**  elect  of  God,  holy  and  beloved,"  according  to  the  lan- 
guage used  by  the  apostles,  in  writing  to  their  beloved 
children;  for  whom  "  they  were  bound  to  thank  God 
*.'  always,  as  it  was  meet;  because  that  their  faith  grew 
**  exceedingly,  and  the  charity  of  every  one  of  them  all. 
"  to  each  other  abounded,  &c?" 

Yet  even,  in  writing  to  these  select  companies,  tlie 
apostles  frequently  gave  intimations,  that,  while  thfey,  by 
the  judgment  of  charity,  addressed  them,  according  to 
their  profession;  they  themselves  must  not  take  it  for 
granted,  that  they  were  all  true  believers.  "Examine 
*'  yourselves  whether  ye  be  in  the  faith:  prove  your  own- 
"  selves.  Know  ye  not  that  Christ  Jesus  is  in  you,  ex- 
*'  cept  ye  be  reprobates."*  *'  I  am  afraid  of  you,  lest  I 
"  have  bestowed  upon  you  labour  in  vain."  "My  little," 
(or  dear)  "children,  of  whom  I  travail  in  birth  again,  till 
"  Christ  be  formed  in  you."  "  I  stand  in  doubt  of 
"  you."t  "  Be  not  deceived,  God  is  not  mocked;  for 
"  whatsoever  a  man  soweth,  that  also  shall  he  reap.  "J 

They  also  speak  of  those,  who  had  departed  from  them, 

•  2  Cor.  xiil.  5.  f  Cal.  iv.  ll.  19,  oo,  ^   Cal.  vl.  7,  B 


200  REMARKS 

in  language,  which  shows,  that  they  considered  them  as 
having  never  belonged  to  them.  "  They  went  out  from 
**  us,  because  they  were  not  of  us."  "  We  know  that 
"  whosoever  is  born  of  God  sinneth  not;  but  he  that  is 
*'  begotten  of  God,  keepeth  himself,  and  that  wicked 
*'  one  toucheth  himnot."*  The  persons  spoken  of,  as 
going  out  from  the  apostles,  and  sinning  unto  death;  had, 
beyond  all  doubt,  been  baptized  with  water;  but  they 
had  not  been  "born  of  God." 

It  is  very  uncommon,  (if  ever  done,)  to  exhort,  either 
baptized  or  unbaptized  persons,  to  regenerate  them- 
selves: but  ought  we  not  to  instruct  men  in  general, 
that  all  need  regeneration,  and  cannot  be  saved  without 
it?  Ought  they  not  to  be  shown,  the  nature,  and  evi- 
dences, and  effects  of  it? — Supposing,  that  the  term  re- 
generation, in  this  connexion,  were  disused,  (which,  ac 
cording  to  the  Scriptures,  must  not  be  done;)  what 
ground  do  our  opponents  gain?  They  themselves  allow; 
that  a  very  large  proportion  of  baptized  persons  lose  sin- 
fully their  baptismal  regeneration:  and  unless  they  sup- 
pose, that  thay  will  nevertheless  finally  be  saved,  with- 
out  recovering  it,  or  any  thing  equivalent  to  it;  (a  spe- 
cies of  final  perseverence  more  antinomian,  than  perhaps 
any  Calvinist  ever  held;)  they  must  allow,  that  they  dif- 
fer nothing  from  the  unregenerate,  except  in  having 
once  had,  as  the  gift  of  God,  what  t'hey  have  wickedly 
forfeited  and  lost;  which  certainly  is  nothing  favourable 
in  their  case.  We  may  therefore,  by  the  allowance  of 
of  our  opponents,  address  such  persons,  as  those  who 
need  repentance  and  conversion;  and  may  use  every 
warning,  exhortation,  persuasion,  and  expostulation, 
that  we  can  find  in  the  whole  Scripture,  addressed  to 
persons  of  every  character  and  nation;  provided  we  do 

•  1  John  ii.  19. 


ON  THE  5EC0ND  CHAPTER.         201 

but  avoid  the  term  regeneration,  and  others  of  similar 
import,  which  are  prohibited  to  us. 

If  nothing  appear,  in  the  avowed  sentiments,  or  open 
conduct,  of  professed  christians,  which  is  inconsistent 
with  their  profession;  we  certainly  ought  to  address 
them,  as  the  apostles  did  the  primitive  churches,  as, 
"  Saints  in  Christ  Jesus,"  &c.  But  are  adulterers,  for- 
nicators, drunkards,  profane  swearers,  thieves,  Sec.  &,c., 
to  be  spoken  of  as  saints,  and  *'  elect  of  God,  holy  and 
*'  beloved;"  merely  because  of  their  external  baptism? 
And  do  not  a  large  proportion  of  baptized  persons,  even 
in  this  favoured  nation,  consist  of  such  characters?  I 
say,  in  this  land;  not  to  sjljeak  of  other  professed  chris- 
tian countries,  in  which,  we  are  told,  the  standard  oi 
morals,  and  the  characters  of  the  inhabitants  in  general, 
are  sunk  immensely  lovi^er.  Either  these  characters  do, 
or  they  do  not,  form  a  part  of  our  congregations.  It 
they  do  not;  it  is  in  vain  to  preach,  as  if  they  were  pre- 
sent: but  if  they  do  at  any  time  attend,  in  what  lan- 
guage ought  we  to  address  them?  As  saints?  or,  as  un- 
converted sinners? 

I  almost  feel  a  disposition  to  glory,  as  one  of  the  evan- 
gelical clergy,  so  called,  in  this  circumstance,  that  our 
style  of  preaching  most  certainly,  brings  forth  numbers 
of  these  poor  wretched  sinners,  to  attend  on  our  ministry. 
A  variety  of  circumstances  and  motives  may  concur  in 
occasioning  this:  but  the  fact  cannot  be  denied.  As  the 
ministers  of  him,  who  "  came  not  to  call  the  righteous, 
"  but  sinners  to  repentance,"  we  must  rejoice  in  it; 
even  though  it  subjects  us  to  a  reproach,  not  dissimilar 
to  that  cast  on  him,  who  was  called  "  the  friend  of  pub- 
"  licans  and  sinners."  This  circumstance,  however, 
imposes  on  us,  an  obligation  of  addressing  one  part  of 
our  congregation,  in  a  style,  not  suited  to  t^iOse,   who, 

VOL,  I.  D    d 


202  REMARKS 

in  a  charitable  judgment,  may  be  considered  as  real 
christians.  The  author  of  these  remarks  was,  for  many 
years,  chaplain  to  the  Lock- Hospital,  and  twice  every 
week,  spoke  to  a  number  of  patients,  in  the  wards,  who 
were  m  ge7ieral,  either  prostitutes,  or  companions  of 
prostitutes:  yet  they  were,  most  of  them  baptized  per- 
sons. Now  ought  he  to  have  addressed  them  as  "  saints 
"  in  Christ  Jesus,"  as  "  born  of  God,  and  the  children 
^'  of  God;"  or  in  the  language,  the  strongest  language 
of  Scripture,  used  to  the  most  profligate  heathens,  or 
most  wicked  Jews?  He  adopted  the  latter  method:  and 
he  has  no  doubt,  but  a  considerable  number  of  this  ap- ' 
parently  hopeless  company,  will  bless  God  to  all  eter- 
nity, that  he  did  so.  Some,  whom  he  knows,  as 
"  taught  by  the  grace  of  God,  to  deny  ungodliness  and 
"  worldly  lusts,  and  to  live  soberly,  righteously,  and 
"  godly  in  this  present  world,  are  his  joy  and  crown,'- 
at  present;  and  he  has  nqt  the  smallest  doubt,  but  many 
more  will  be  so  in  the  day  of  Christ. 

I  feel  an  unwavering  confidence,  that  if  the  bulk  of 
the  most  abandoned  persons,  in  this  christian  land, 
('ould  be  brought  under  the  instruction  of  ministers, 
who  addressed  them  exactly  in  the  same  style  of  in- 
struction, reproof,  warning,  exhortation,  expostulation, 
and  persuasion,  in  which  the  prophets  addressed  the 
wicked  Israelites,  and  the  apostles  addressed  unconvert- 
ed Jews  and  Gentries;  the  most  happy  effects  would 
follow,  in  respect  of  numbers  among  them.  This 
might  be  done,  even  if  the  word  regeneration  were  in- 
hibited; yet  the  subject  itself,  the  need,  nature,  source, 
(n'idences,  and  effects,  of  rcfgeneration  must  be  largely 
insisted  on.  And,  it  may  be  seriously  apprehended, 
that,  even  in  respect  of  the  more  virtuous  among  pro- 
fessed christians,  keeping  these  topicks  out  of  sight,  or 
in  the  back  ground,  feeds  their  sc]r']:)reference  and  self- 


ON    THE     SECOND    CHATTER.  205 

complacency;  and  leads  diem  to  trust  in  their  compara^ 
tive  virtue,  instead  of  relying  on  the  mercy  and  grace  of 
God  in  Christ  Jesus:  and  on  what  account  are  preach- 
ers among  professed  christians,  to  be  restricted  from  de- 
claring this  most  important,  nay,  essential,  part  of  "  the 
"  whole  counsel  of  God?" 

P.  xciii.  1.  6.     '  To  -wait,  &c.'*     '  A  second  regen- 

*  eration,'  is  a  term  never  found  in  our  sermons,  or  writ- 
ings;  we  suppose  ungodly  baptized  persons,  unregene- 
rate,  and  needing  regeneration;  as  Stephen  supposed  the 
wicked  Jews,  though  outwardly  circumcised,  to  be  yet 
'*  uncircumcised  in  heart,"  and  still  needing  the  cir- 
cumcision of  the  heart  to  love  the  Lord.    '  Sudden  con- 

*  version,'  '  sensible  operation,'  '  instantaneous  change' 
have  repeatedly  been  considered.  But  does  any  Calvin- 
ist  imagine  a  more  instantaneous ^  or  entire  change,  tlian 
that  which  his  Lordship  ascribes  to  baptism?! 

The  rest  of  the  quotation  contains  excellent  advice; 
except  as  the  words, '  Let  them  thus  renew  their  minds,' 
may  seem  liable  to  misconstruction;  though  the  apostle 
said,  "  Be  ye  transformed  in  the  renewing  of  your 
*'  mind."| 

P.  xciii.  1.  2L     *  Regeneration,  &c.'§  To  make  man 

*  *  To  wait  for  a  second  regeneration — a  sudden  conversion— a  sensible 
'  operation  of  the  Holy  Spirit  efiecting  a  total  and  instantaneous  change  in 
'  their  hearts  and  dispositions.     Let  them  rather  be  admonished  to  take  a  se- 

*  rious,  strict,  and  impartial  review  of  their  past  lives;  let  them  compare 
'  their  conduct  vvitli  the  unerring  rule  of  God's  written  commandments;  let 
'  them  consider  the  folly  and  danger  of  continuing  in  sin;  let  them  determine 
'  to  abandon  their  wicked  ways;  let  ihem  earnestly  and  faithfully  pray  for 
'  spiritual  aid;  let  them  thus  renew  their  minds,  and  they  may  rest  assured 
'  that  tlieir  pious  resolutions  and  virtuous  exertions  will  be  stre,nglhened 
-  and  promoted  by  "  power  fi-omon  high.*' 

•{•  Pages  83,  84,  Kefutation.  \  Rom.  xli.  2. 

%  '  Regeneration  of  those,  who  are  already  baptized,  by  llie  forcible  ojicra- 
'  tion  of  the  Spirit,  is  one  of  the  doctrines,  by  wliich  the  weak  credulity  of 
'  unthinking  persons  is  imposed  ujjon  in  the  present  times.  It  is  a  danger- 
■  ous  illusion,  calculr.tfd  to  flatter  tt;e  [iride  ;i.nd   ii]Jj!.-.-iir'>  of  o'.'."  connpt 


i;i04  REMARKS 

-nfvillin^  by  changin,^  his  disposition,  and  instructing  iiis 
mind,  is  far  different  from  a  'Jorcible  operation.'  Wheth- 
er the  regeneration  of  baptized  persons  who  live  ungodly 
lives,  by  the  power  of  the  Holy  Spirit,  be  a  doctrine 
held  only  by  men  '  of  weak  credulity  and  unthinking 
'  persons,'  or  not;  it  certainly  is  not  exclusively  pecu- 
liar to  '  the  present  times;'  as  many  quotations  already 
adduced  demonstrate.     It  has  not  been  proved   '  an  il- 

*  lusion;'  when  this  has  been  done,  it  may  be  allowed 
to  be  '  dangerous.*  The  charge  of  '  pride,  being  like 
'  the  boasting  Pharisee,'  may  be  easily  made,  and  easil}-^ 
retorted:  but  "  the  day  of  the  Lord"  must  show  to 
whom  it  most  properly  attaches.  That  of  '  indolence,' 
has  already  been  cpnsidercd.     Instead  of  *  an  easy  sub- 

*  stitute  for  that  "  Godly  sorrow  which  worketh  repent- 
"  ance,  &c;"  it  is  the  necessary  preparation  for  "  re- 
••'  pentance  and  works  meet  for  repentance;"  and  can  be 
known  to  have  taken  place,  by  no  other  evidence,  than 
'-  that  real  amendment  of  life,  which  consists  in  mortify- 
'  ing  our  carnal  lusts,  in  forsaking  the  sin  which  doth 
'  most  easily  beset  us,  and  in  an  active  and  conscien- 
'  tious  endeavour  to  obey  the  revealed  will  of  God;'  as 
springing  from  faith  in  Christ,  love  to  his  name,  and 
zeal  for  his  glory.     '  Men,  who  fancy  they  have  receiv- 

'  nature.  It  is  an  easy  substitute  for  that  "  Godly  sorrow  which  worketh 
'•  repentance:"  for  that  real  amendment  of  life  which  consists  in  mortifying 

*  our  carnal  lusts,  in  forsaking  "  the  sin  which  cloth  most  easily  beset  us," 
'  and  in  an  active  and  conscientious  endeavonr  to  obey  the  revealed  will  of 

*  God.     Men,  who  fancy  that  they  have  received  this  second  birth,  consider 

*  tliemselves  full  of  divine  grace,  are  too  often  regardless  of  the  laws  both  of 
'God  and  man,  affect  to  govern  themselves  by  some  secret   ruli'*  In  theiv 

*  own  breasts,  urge  the  suggestions  of  the  Spirit  upon  the  most  trifling  occa- 

*  sions,  and  pretend  the  most  positive  assurance  of  their  salvation,  while 

*  perhaps  they  are  guilty  of  the  grossest  immoralities,  aad  arc  trending  under 

*  foot  the  Son  of  God,  by  the  most  palpable  departure  from   tlie  plain  and 

*  simple  rules  of  his  pure  and  holy  religion;  or  at  least  by    boasting  of  the 

*  peculiar  favour  of  heaven,  they  imitate  the  persons  spoken  of  in  the  Gospel, 

*  nho  "  trusted  in  themselves  that  they  were  righteous,  and  despised  others." 


ON  THE  SECOND  CHAPTER.         205 

*  ed  this  second  birth,  consider  themselves  full  of  di> 
'  vine  grace,*  while  they  are  regardless  both  of '  the  laws 

*  of  God  and  man,  &c.*  are  doubtless  deluded  and  dan- 
gerous enthusiasts:  and,  it  may  boldly  be  said,  that  no 
part  of  the  clergy  more  steadily  oppose  these  enthusiasti- 
cal  delusions,  than  those,  who  preach  the  necessity  of 
regeneration  to  baptized  or  unbaptized  persons,  who 
are  not  proving  that  they  are  regenerate,  by  the  sub- 
stantial fruits  of  a  -holy  life.  Regeneration  is  like  the 
grafting  of  the  tree:  and  if  it  take  place,  either  before, 
or  at,  or  after,  baptism,  it  will  be  shown  by  its  holy 
fruits.  Miraturque  novas  frondeSy  et  non  sua  poma.  But 
if  it  be  fancy  and  delusion,  for  a  man,  on  account  of 
some  inward  feelings,  to  think  himself  born  again,  and 
new-created  unto  good  works,   '  while  guilty  of  the 

*  grossest  immoralities:'  we  think-  it  also  fancy  and  mis- 
take, to  suppose  persons  regenerate,  who  are  living  ift 
the  practice  of  gross  wickedness,  or  an  ungodly  life,  in 
any  form,  merely  because  they  were  baptized  in  in- 
fancy.— If  a  nursery-man  should  be  introduced  into  an 
inclosure,  planted  with  crab-trees,  covered  with  their 
worthless  fruit,  and  having  not  one  apple  or  pear  on  any 
of  them;  and  be  told,  that  they  had  all  been  grafted, 
when  young  plants,  and  needed  no  other  grafting:  he 
would  say,  It  is  plain,  the  graft  did  not  take;  and  it  is 
evident,  they  must  be  grafted  in  a  more  efficacious  man- 
ner,  or  they  will  still  remain  crab-trees;  without  this, 
pruning,  and  digging,  and  manuring,  will  do  nothing. 
The  application  to  our  views  is  obvious.  After  having 
been  informed,  that  John  Baptist  "  should  be  filled  with 
*'  the  Holy  Ghost  even  from  his  mother's  wornl);"^--  wt 
should  not  expect  to  read,  that  he  lived  in  a  dissipated, 
sensual,  ungodly,  and  v/orldly  course,  during  the  torraer 


206  REMARKS 

years  of  his  life:  we  should  suppose,  on  the  contrary, 
that  even  his  childhood  and  youth  would  be  stamped 
with  piety,  purity,  and  love  to  God  and  man;  and,  in 
short,  that  as  "  the  child  grew,  he  would  wax  strong  in 
"  Spirit,"  and  bring  forth  "  the  fruits  of  the  Spirit." 
Birth  introduces  life;  but  it  life  be  speedily  extinct,  the 
birth  seems  in  vain:  and  if  regeneration  always  accom- 
panies infant-baptism;  but  far  more  frequently  is  lost, 
than  retained;  the  spiritual  life  must  be  restored,  by  the 
same  life  giving  Spirit,  who  first  gave  it;  or  the  persons 
concerned  must  continue  "  dead  in  sin,"  and  at  length 
"  die  in  their  sins,  and  be  lost  for  ever." 

P.  xcv.  *  Regeneration^  &c.'*  '  By  means  of  bap- 
'  tism'  or  *  by  the  word  of  truth.'  "  Being  born  again, 
**  not  of  corruptible  seed,  but  of  incorruptible,  by  the 
'*  word  of  God,  which  liveth  and  abideth  for  ever."t — 
Regeneration  is  the  cause,  and  repentance  and  conver- 

*  *  Regeneration  then  in  its  true  sense  signifies  an  inward  effect  produced 
'  by  the  Holy  Ghost  through  tke  means  of  baptism,  whereby  the  person  bap- 
'  tized  exchanges  his  nattiral  state  in  Adam  for  a  spiritual  state  in  Christ. 

•  Water  applied  outwardly  to  the  body,  together  with  the  grace  of  the  Holy 
'  Ghost  applied  inwardly  to  the  soul,  i-egenerates  the  man;  or,  in  other  words., 

♦  the  Holy  Ghos\,  in  and  by  the  use  of  water-baptism,  causes  the  new-birth. 
'  And  the  tvords  regeneration  and  new-birth  are  never  used  in  the  New  Tes- 

*  tament,  or  in  the  writings  of  our  church,  as  equivalent  to  conversion  or  re- 
'  pentance,  independent  of  baptism.     The  instantaneous  conversion  of  per- 

*  sons  already  baptized,  by  the  resistless  and  perceptible  power  of  the  Holy 

*  Ghost,  and  their  being  placed  in  a  state  of  salvation  from  wliich  it  is  im- 
'  possible  for  them  to   fall,  are  unfounded  and  mischievous  tenets,  utterly 

■  irreconcilable  with  Scripture  and  tlie  doctrines  of  the  church  of  England. 
'The  design  of  Christianity  is  indeed  to  remedy  the  corruption  and  depravity 

•  ol  human  nuture,  and  to  restore  it  to  that  image  of  Cod  in  wliicli  Adam  was 
'  created,  and  which  by  transgression  he  lost— but  this  is  not  done  by  sud- 

♦  den  and  violent  impulses  of  the   Spirit: — it  must  be,  as  I  observed  in  tho 

■  former  cliaptei-,  the  progressive  result  of  culm  and  serious  reflection,  firm 
'  resolution,  zealous  exertion,  and  constant  vigilance,  aided  by  the  co-operu- 
'  lion  of  divine  grace.  The  frame  and  temper  of  tiie  mind  will  tiius  be  gra- 
'  dually  improved;  the  force  of  sinful  temptations  will  grow  less  and  less;  we 

•  shall  '  diiiiy  proceed  in  all  virtue  and  godliness  of  living,'  "  till  we  con)e 
,•■  unto  a  porfert  man,  unto  the  measurt:  of  tJie  stature  of  the  fulness  of  Christ."' 

-•-  .T;im',s  i.  IS.     1  l*t;v.  i.  1?;1.  •  > 


ON    THE    SECOND   CHAPTEH.  207 

sion  are  the  effects.  Regeneration  imparts  life;  and 
where  life  is,  there  will  be  feeling  and  activity.  Re- 
generation *  takes  away  the  heart  of  stone,  and  gives  the 
"  heart  of  flesh;'  which  is  susceptible  of  holy  fear,  godly 
sorrow,  ingenuous  shame,  remorse,  contrition,  hatred 
of  sin,  humiliation  before  God,  longing  after  holiness, 
love,  gratitude,  enlarged  pure  benevolence,  and  all  hol}^ 
affections:  but  neither  in  Scripture,  nor  in  the  writings 
of  Calvinists  in  general,  are  the  cause  and  the  effects 
confounded. — '  Almighty  and  everlasting  God,  who 
'  dost  forgive  the  sins  of  all  them  that  are  penitent, 
'  create  and  make  in  us  new  and   contrite  hearts,  that 

*  we  worthily  lamenting  our  sins,  and  acknowledging 

*  our  wretchedness,  may  obtain  of  thee,  the  God  of  all 
'  mercy,  perfect  remission  and  forgiveness,  througli 
'  Jesus  Christ  our  Lord.'*  Regeneration,  as  giving 
spiritual  life  to  the  dead,  may,  nay,  must,  be  instanta- 
neous; though  the  person  regenerated  is  seldom,  per- 
haps never,  at  the  moment,  aware  of  what  has  taken 
place:  but  conversion  may  be  more  or  less  gradual,  ac- 
cording to  various  circumstances;  and  indeed  we  must 
be  converted  more  and  more,  or  turned  more  and  more 
from  sin  to  God  and  holiness,  till  we  become  perfectly 
holy;  and  especially  if  any  turn  aside,  they  must  again 
be  converted  from  the  evil  of  their  ways.f  '  Being 
'  placed  in  a  state  of  salvation,  from  which  it  is  impos- 

*  sible  for  them  to  fall,'  belongs  to  another  part  of  the 
work,  and  will  there  be  fully  examined.  Except  the 
words,  '  resistless,'  '  violent  impulses,'  the  remainder  of 
the  quotation  is  excellent;  but  the  disposition  to  this 

*  calm  and  serious  reflection,'  here  described,  is  the 
effect  of  '  the  special  grace  of  God  preventing  us.' 

*  Col.  Ash  Wednesday.  f  ^*att  *viij.  3^    Luke  xxii.  32.    Jam.  v.  19. 


208  REMARKb 

I  might  here  close  this  part  of  my  remarks  bii  re- 
generation: but,  aware  of  the  misconstruction,  which  is 
often  put  upon  the  words  of  those,  who  maintain,  that 
baptism  is  not  regeneration  by  the  Holy  Spirit,  nor  al- 
ways attended  with  it;  I  deem  it  proper  to  add,  that  this 
sentiment  is  not  accompanied  with  any  hesitation,  as  to 
the  propriety  and  scriptural  authority  of  infant-baptism. 
It  appears  ta  me,  as  much  the  christian  parent's  duty 
to  present  his  child  to  God,  in  baptism;  as  it  was  that 
of  Abraham  and  his  descendants,  to  devote  their  male 
offspring  to  God  by  circumcision.  The  blessing  of 
God  must  be  expected,  in  the  way  of  obedience  to  his 
commandments,  and  observance  of  his  ordinances:  and 
when  all  concerned  in  the  baptism  of  infants,  conscien- 
tiously attend  to  their  several  duties,  and  unite  in  their 
fervent  prayers,  that  the  children  may  have  '  the  inward 
*  and  spiritual  grace  of  baptism;'  and  when  the  parents 
and  others  concerned,  endeavour  to  "  train  up  their 
<'  children  in  the  nurture  and  admonition  of  the  Lord;" 
tliere  is  good  ground  for  hope,  that  the  blessing  will  be 
vouchsafed,  either  at  the  time,  or  afterwards,  if  the  chil- 
dren live.  And,  in  respect  to  those,  who  die,  before 
they  commit  actual  sin;  it  is  a  comfort  to  the  parents 
to  reflect,  that  they  brought  their  children  to  the  Saviour, 
and  sought  his  blessing,  according  to  his  own  appoint- 
ment.  But  we  must  not  add,  that  those  who  die  un- 
baptized,  whether  by  the  mistake  or  fault  of  the  parents, 
or  not,  die  unregenerate;  and  so  "  cannot  enter  the 
"  kingdom  of  God:"  for  this  would  not  only  inflict  a 
cruel  wound  on  the  afflicted  mind  of  the  parents;  but 
would  imply  a  reflection  on  the  mercy  and  goodness  of 
God,  to  his  ancient  church,  to  the  unoffending  offspring 
of  believing  Abraham,  to  whom  he  said,  "  I  v\  ill  be  a 
**  God  to  thee  and  to  thy  seed."  Infants  were  not  to 
be  circumcised  till  the  eighth  day;  no  doubt  numbers 


ON    THE     SECOND     CHAPTER.  209 

died  before  the  eighth  day;  and  if  "  the  circumcision  of 
"  the  heart  by  the  Spirit,"  were  inseparable  from  that 
of  the  body;  they  must  die  among  the  uncircumcised 
in  heart,  and, have  their  portion  with  them.  John 
Baptist,  being  "  filled  with  the  Holy  Ghost  from  his 
*'  mother's  womb,"  was  doubtless  regenerated  before 
lie  was  circumcised. — And  if  those,  whom  Jeremiah 
called  on,  to  "  citcumcise  themselves  unto  the  Lord, 
"  and  take  away  the  foreskins  of  their  hearts;"*  (a  com- 
mand, by  the  way,  given  to  circumcised  persons,  *  to 
'  regenerate  themselves,')  through  grace  obeyed  the  call, 
it  is  evident,  that  they  were  regenerated  subsequent  to 
their  sacrament  of  regeneration.  The  same  was  the 
case  of  all  the  Israelites,  who  profited  by  the  exhorta- 
tions of  the  servants  and  ministers  of  God,  before  the 
change  of  the  initiatory  ordinance  '  the  sacrament  of 
'  regeneration,'  from  circumcision  to  baptism:  and  the 
same,  is  for  substance  the  case,  of  all  ungodly  baptized 
persons,  who  at  length  become  "  new  creatures,"  and 
"  walk  in  newness  of  life."  We  are  required  to  do 
our  several  duties;  but  the  Lord  must  not  be  limited. 
"  The  wind  bloweth  where  it  listeth;  and  tliou  hearest 
"  the  sound  thereof,  but  canst  not  tell  whence  it  cometh, 
"  and  whither  it  goeth:  so  is  every  one  that  is  born  of 
•'  the  Spirit.''! 

♦  Jer.  iv.  f^,  4,  t  .folin  lii.  R 


OL. 


210  REMARKS 

REMARKS  ON  CHAPTER  III. 

Of  Justipication,  Faith,  and  Good  Works. 

P.  xcvii.  Note  translated.  '  Obiander  relates  twenty 
'  discordant  opinions  concerning  justification.'  [Bella}' 
mine.)  '  Salnieron  ascribes  to  the  Lutherans  twenty- 
*  tWo  difterent  opinions  concerning  justification.' — Cardi- 
nal Bellarminc  was  one  of  the  most  embittered  and  able 
enemies  to  the  reformation,  which  the  church  of  Rome 
ever  produced;  and  was  not  very  scrupulous  about  the 
weapons,  with  which  he  fought  the  battles  of  that  church. 
Osiander  was  at  first  one  of  Luther's  apparent  coadjutors; 
but  he  gradually  turned  away  from  the  truth:  and  hav- 
ing at  length  adopted  and  avowed,  new  sentiments  about 
justification,  which,  after  Luther's  death,  he  falsely 
ascribed  to  him;  he  was  opposed  by  all  the  friends  of 
Luther's  doctrine;  and  no  doubt  said  all  he  could  to 
vilify  them.  I  suppose  Salmeron  was  a  Papist;  but  my 
scanty  library  gives  me  no  information  concerning  him. 
That  many  discordant  opinions  have  been  maintained 
about  justification,  is  certain:  but  that  the  Lutherans, 
(properly  so  called,)  held  msLny  discordant  opinions, 
was,  I  believe,  never  maintained,  except  by  apostates. 
Papists,  and  infidels,  and  such  others,  as  speak  evil  of 
things,  that  they  understand  not. 

P.  xcviii.  1.  7.  '  The  application,  &:c.'*  Abraham's 
faith,  in  its  nature  and  efiects,  is  not  only  'spoken  of  in 
'  the  New  Testament;'  but  stated  to  be  the  very  patterr. 
and  standard  of  christian  faith,  and  repeatedly  referred  to, 


•  '  The  application  of  this  word,  (justification,)  In  the  Xevv  Testament  is 
•  not  confined  to  Christians.     St.  Paul  and  St.  .lames  both  speak  of  the  jwstl 
'fication  of  Abraham.' 


ON     THE    THIRD    CHAPTER.  211 

as  the  most  complete  exemplar,  by  which  the  way,  of 
justification  by  faith,  must  be  explained  and  illustrated.* 
He  was  not  indeed  a  Christian,  as  living  long  before  the 
coming  of  Christ:  but  "  he  rejoiced  to  see  the  day  of 
"  Christ,  and  he  saw  it  and  was  glad."-]-  It  was  in  respect 
of  him,  that  it  was  first  said,  "  He  believed  in  the  Lord, 
*'  and  he  accounted  it  to  him  for  righteousness.  "| 

P.  xcviii.  1.  10.  '  Tke  former  &c.'^  Does  St.  Paul 
give  the  least  intimation,  that  any  Jews  were  actually 
justified  by  their  own  obedience?  Or  does  he  only  mean, 
that  to  be  justified  by  the  law,  the  law  must  not  only  be 
heard,  but  obeyed;  yea,  perfectly  obeyed,  through  life? 
*'  He  is  proving  that  both  Jews  and  Gentiles  are  all 
"  under  sin.", 

'  P.  xcviii.  1.  14.  '  Of  the  heatheuy  &c.'1[  That  is, 
God,  who  inspired  the  .Scripture,  foresaw,  or  predeter- 
mined, under  the  Gospel-dispensation,  to  call  the  Gen- 
tiles into  his  churchi  and  to  justify  them  by  faith  in  the^ 
divine  Saviour:  and,  as  a  pre-intimation  of  this,  the  same 
gospel,  for  substance,  was  preached  to  Abraham,  when 
Jehovah  said  to  him,  '*  In  thee  shall  all  nations  be 
''  blessed."||— '  All  these  fathers,  martyrs,  and  holy  men, 
'  whom  Paul  spake  of,  had  their  faith  surely  fixed  in 
'  God,  when  all  the  world  was  against  them.  They  did 
•  not  only  knovv  God  to  be  the  Lord,  Maker,  and  Gover- 
'  nor,  of  all  men  in  the  world:  but  they  had  a  special 
'  confidence  and  trust,  that  he  was  and  would  be  their 
^  God,  their  Comforter,  Aider,  Helper,  Maintainer,  and 
'  Defender.     This  is  the  Christian  faith,    which  these 

•  Rom.  iv.  1—5.  9—25.  Gal.  iii.  6—29.  Heb.  vi.  13—13.  xi.  8— 17.  Jam. 
ii.  22.-25.  t  Jo'i"  ''i"-  56— j8.  \  Gen.  xv.  6. 

§  '  The  former  apostle  says  of  the  Jews,  "  Not  the  liearers  of  the  law  are 
"just  before  God,  but  the  doers  of  tlie  law  shall  be  justified." 

U" '  Of  tiie  heatiiea  he  says,  "  The  Scripture  /creseelng-  th.at  God  Mould  jus- 
*'  tify  llie  iieathen  tlirough  faith,  preache  oerore  the  gospel  ur.to  Abraham." 
ij  Gal.  iii.  6—10. 


212  REMARKS 

*  holy  men  had,  and  we  also  ought  to  have.  And 
'  although  they  were  not  named  Christian  men;  yet  it 
'  was  a  Christian  faith  that  they  had:  for  they  looked 
'  for  all  benefits  of  God  the  fother,  through  the  merits  of 
'  his  Son  Jesus  Christ,  as  we  now  do.     This  difference  ^ 

*  is  between  them  and  us;  that  they  looked  when  Christ 
'  should  come,  and  we  be  in  the  time  when  he  is  come. 

*  Therefore,  saith  St.  Augustine,  the  time  is  altered, 
'  but  not  the  faith.  For  we  have  both  one  faith  in  one 
'  Christ :  the  same  Holy  Ghost,  that  we  have,  had  they, 

*  saith  St.  Paul.     For  as  the  Holy  Ghost  doth  teach  us 

*  to  trust  in  God,  and  to  call  upon  him  as  our  Father: 

*  so  he  did  teach  them  to  say,  "  Thou,  Lord,  art  our 
*'  Father  and  Redeemer,  and  thy  name  is  without  begin- 
"  ning  and  everlasting."     *  God  gave  them  then  grace 

*  to  be  his  children,  as  he  doth  us  now.  But  now,  by  the 

*  coming  of  our  feaviour  Christ,  we  have  received  more 
'  abundantly  the  Spirit  of  God  in  our  hearts,  whereby 

*  we  may  conceive  a  greater  faith,  and  a  surer  trust,  than 

*  many  of  them  had.     But,  in  effect,  they  and  we  be  all 

*  one;   we  have  the  same  faith,  that  they  had  in  Christ, 

*  and  they  the  same  that  we  have,'* 

P.  xcix.  1.  14.  ^  Here,  &c.'t  It  is  certain,  that  the 
apostle  speaks  in  the  passage  referred  to,  J  of  nothing  as 
future,  but  pf  all  as  past.  "  Ye  are  washed,  ye  are 
"sanctified,  ye  are  justified,  Sec;"  or  rather,  "  Ye  have 
"  been,  &c:"   for  ah  the  verbs  are  in  the  past  tenses. 

*  Homily  on  Faith,  second  part. 

■\  '  Here  St.  Paul  represents  the  Corinthian  Cliristi;(ns  as  liaving  been  foi*. 

*  merly  guilty  of  great  sins,  but  as  being  now  washed,  sanctified,  and  jnsti- 
'  fied;  tliui  is,  as  having  been  baptized,  as  having  abandoned  tlieir  former 
♦wickedness,  and  as  having  been  justified  from  their  former  guilt,  in  the 

*  name  oi'  Christ,  and  through  the  operation  of  the  Divine  Spirit  at  the  time 
'  of  bapvism:  it  is  evideni  that  in  this  passage  nothing  is  spoken  of  as  future; 

*  the  washing,  the  sanctification,  the  justification,  were  all  events  which  had 

*  already  taken  place.' 

+  1  Cor.  vi.  9—11. 


ON    THE    THIRD   CHAPTER.  213 

But,  is  there  any  sufficient  reason,  for  substituting  the 
words  baptized  and  baptism^  for  washed?  "  Wash  me 
"  thoroughly  from  my  iniquity,  and  cleanse  me  from  my 
•'  sin."  "  Purge  me  with  hyssop,  and  I  shall  be  clean; 
"•  wash  me,  and  I  shall  be  whiter  then  snow."*  "  Wash 
"  you,  make  you  clean,  put  away  the  evil  of  your  do- 
''  ings  from  before  mine  eyes;  cease  to  do  evil;  learn  to 
*'  do  well."t  "  O  Jerusalem,  wash  thine  heart  from 
"  wickedness;  that  thou  mayest  be  saved. "J  "  Now  do 
"  ye  Pharisees  make  clean  the  outside  of  the  cup  and  the 
"  platter,  but  your  inward  part  is  full  of  ravening  and 
*'  vvickedness."<$  "The  washing  of  Regeneration,  and 
"  renewing  by  the  Holy  Ghost. ''^  *'  Not  the  washing 
*'  away  the  filth  of  the  flesh;  but  the  answer  of  a  good 
"  conscience  towards  God."||  "  The  blood  of  Jesus  his 
"  Son  cleanseth  us  from  all  sin.''**  "  Now  to  him,  that 
"  loved  us,  and  washed  us  from  our  sins,  in  his  own 
*'  blood. "It  The  apostle  was  not  speaking  of  baptism: 
the  term  washed  is  general,  and  implies  both  sanctified 
and  justified:  and,  as  the  apostle  says  nothing  of  *  the 
*time  of  baptism;'  it  is  not  proper  thus  to  restrict  his 
general  meaning.  The  subsequent  citations  from  scrip- 
ture, J|  and  from  the  articles,H  to  prove  that  justification 
is,  in  respect  of  Christians, .  a  benefit  already  received, 
and  not  one  in  future  to  be  expected;  that  it  takes  place 
in  this  life,  and  not  at  the  day  of  judgment,  are  well 
worthy  the  serious  consideration  of  those,  who  hold 
justification  to  be  a  future  benefit  in  another  world,  and 
such  as  suppose  a  twofold  justification,  one  at  the  time 
of  believing,  and  the  other  at  the  day  of  judgment.  The 
works  indeed,  of  true  believers  will,  at  that  solemn  sea- 
son, be  adduced  to  prove,  that  their  faith  was  living,  and 

*  Ps.  li.  2.  7.  I  Is.  1.  16,  \7.  %  Jer.  iv.  14.  ^  Luke  xi.  59,  40 

H  Tit.  iii.  5.  jl  1  Pet.  iii.  21-  »*  1  J(;hii  1.7.  ft  Rev.  i.  5. 

\\  Rom.  V.  1.  9.  i;S  Art.  -xii.  xiii.  xvli 


214  REMARKS 

SO  justifying:  but  this  will  be  only  declaratory.  All,  on 
the  contrary,  who  professed  faith  in  Christ,  and  did  not 
show  their  faith  by  gooj:!  works,  will  be  adjudged  unbe- 
lievers, or  as  having  had  a  mere  dead  and  unprofitable 
faith. 

P.  ci.'l.  20.  '  The  homily^  &c.'*  The  single  expres- 
sion, '  baptized  or  justified,'  in  this  connexion,  does  not 
necessarily  prove  that  'justification  takes  place  at  bap- 
'  tism.'  Indeed  if  rigorously  interpreted,  it  might  be 
brought  to  prove,  that  baptism  and  justification  are  the 
same,  which  certainly  was  not  intended.  In  those,  who 
are  baptized  adult,  baptism  is,  on  their  part,  a  profes- 
sion of  faith  in  '*  God  the  Father,  the  Son,  and  the  Holy 
^'  Ghost;''  and  of  self  dedication  to  the  God  of  salvation. 
Their  admission  to  baptism  is  a  recognition  or  declara- 
tion of  their  admission  into  the  ark  of  Christ's  church; 
and  a  sign,  seal,  and  pledge  to  them  of  the  blessings  of 
salvation,  especially  of  justification;  for  baptism  is  in 
this  case,  what  circumcision  was,  "  a  seal  of  the  right- 
"  eousness  of  the  faith,"  which  a  man  "  has  yet  being  un- 
"  baptized."!  This  forms  the  connexion  between  bap- 
tism and  justification:  but  it  goes  on  the  supposition, 
that  the  profession  of  the  baptized  person  is  sincere; 
that  he  has  "  the  answer  of  a  good  conscience  towards 
"  God:''  but  if  he  be  a  hypocrite,  or  a  concealed  Jew,  or 
infidel,  it  is  certain  that  baptism  neither  justifies  him, 
nor  recognizes  his  justification.  For  the  scripture  evi- 
dently connects  justification  with  faith: J  but  he  who 

•  •  Tlic  liomily  "  On  tlie  salvation  of  mankind,"  '  in  strict  conformity  to 
'  the  12tl)  article,  speaks  of '  (iood  woiks  neccssarilv  to  be  done  afierwrirds,' 
(that  is,  after  a  man  is  justified;)  and  tlie  same  lioniily  uses  the  expression, 
'  baptized  or  justified,'  consideriiijj  justification  as  taking  place  at  baptism, 
iind  consequently  in  this  life;  *  Our  office  is  not  to  pass  tlie  time  of  this  pre- 
'  sent  life  unfruitfuUy  and  idly,  after  that  we  are  baptized  or  justified,  not, 
•  caring  how  few  good  works  we  do  to  the  glory  of  God,  and  profit  of  our 
'  neighbours.' 

\  Rom.  iv.  11.  \  Acts  xiii.  39.     Uom.  i.  17.  iii.  22—26,  ?8.  30.  iv 

3—5.  24,  25.  V.  1.  X.  10.     Gal.  ii.  16.  iii  9—11. 


ON     THE    THIRD    CHAPTER.  215 

has  no  faith,  or  only  a  dead  faith,  cannot  be  justified  by 
any  external  observance:  and  children,  not  being  capa- 
ble of  faith,  are  received  to  baptism,  on  the  profession 
of  their  parents  or  sponsors,  and  the.  engagements  in 
their  behalf;  but  it  cannot  with  propriety  be  said  that 
they  are  justified  in  baptism,  any  more  than  that  Abra- 
ham's posterity  were  justified  in  circumcision.  Abra- 
ham was  "  the  father  of  circumcision  to  them,  who  are 
"  not  of  the  circumcision  only,  but  who  also  walk  hi 
**  the  steps  of  that  faith  of  our  father  Abraham,  which 
*'  he  had  yet  being  uncircumcised."*  But  it  is  the 
office  or  duty  of  baptized,  or  justified  persons,  pro- 
fessors of  Christianity;  to  show  the  sincerity  of  their 
profession  by  their  holy  and  useful  lives. 

P.  cii.  1.  4.  ^  Faith,  &c.'t  All  the  worthies  men- 
tioned in  the  eleventh  of  Hebrews  had  either  tradition- 
al, or  written  revelation,  containing  the  promise  of  a 
Saviour. I     But  does  the  Scripture  ever  speak  concern- 

*  Horn.  iv.  12. 

f  '  Faith,  in  several  parts  of  the  New  Testament,  and  especially  in  the 
'  11th  chapter  of  the  Epistle  to  the  Hebrews,  is  attributed  to  persons  who 
'  lived  prior  to  the  times  of  the  Gospel.  It  is  said  in  this  chapter,  that 
"  Without  faith  it  is  impossible  to  please  God,"  v.  6.  '  By  faith  must  be  here 
'  meant,  not  faith  in  Christ  exclusively,  but  a  species  of  faith,  varying  in  dif- 
'  ferent  men  according  to  the  different  means  afforded  them  of  knowing  and 
'  practising  their  duly.  For  in  this  chapter  we  find  faith,  a  faith  pleasing  to 
'  God,  attributed  to  a  great  variety  of  persons  living  at  very  different  tinses 
'  and  under  different  dispensations,  from  Abel  the  son  of  Adam,  to  David  and 
'  tiie  prophets  under  the  Jewish  economy.  The  Gentiles  "  were  a  law  unto 
"  tliemselves/'  '  and  their  faith  consisted  in  believing  that  a  compliance 
'  with  that  law  was  acceptable  to  the  Deity.  The  efficacy,  howeverj  of  this 
'  faith,  whether  in  tiie  Patriarchs,  the  Jews,  or  tlie  Gentiles,  must  still  be 
'  derived  from  the  merits  and  through  the  mediatioiji  of  Jesus  Christ,  who 
'  died  for  the  sins  of  the  whole  world.     Thus  it  appears  tliat  no  human  bc- 

•  lug  was  ever  born  into  this  world,  and  arrived  at  llie  age  when  he  had  tiie 
'  full  use  of  his  reason,  who  had  it  not  in  his  power  to  please  God.  Calvin 
'  acknowledges  that  the  word  faith  is  used  in  Scripture  in  various  senses;  but 

*  my  present  business  is  to  inciuire  into  its  signification  M'hen  applied  t'> 
'  Christians.' 

^-  Ilcb.  >1.  13—40. 


216  REMARKS 

ing  the  faith  of  Gentiles,  who  had  no  revelation,  and  no 
promise  of  a  Saviour?*  "  Ye  were  without  Christ,  be- 
*'  ing  aliens  from  the  commonwealth  of  Israel,  and 
"  strangers  from  the  covenants  of  promise,  having  no 
"  hope,  and  without  God  in  the  world. '^t  Where 
again  do  we  read,  that  any  man's  faith  *  consisted  in  be- 
'  lieving  that  compliance  with  a  law  was  acceptable  to 

*  the  Deity?'  Or  where  are  any  spoken  of  as  believers, 
~who  had  no  revelation?  Faith,  in  every  view,  must  be 

the  crediting  of  some  proposition,  or  testimony:  and 
cannot  properly  mean  the  reasonings,  imaginations,  or 
conclusions  of  a  man's  own  mind.  The  faith,  spoken 
of  in  scripture,  is  "  the  belief  q{  the  truth*^  the  "  sure 
"  testimony  of  God,"  and  a  reliance  on  his  faithfulness 
to  fulfil  his  promises:  but,  without  some  degree  of  re- 
velation, what  has  faith  to  rest  upon?  Man's  most  con- 
fident dogmas  have  generally  been  found  most  egregious 
errors:  "  The  world  by  wisdom  knew  not  God,":j: 
"  Faith  comes  by  hearing,  and  hearing  by  the  word  of 
*'  God."§ — '  They  are  to  be  had  accursed,  that  pre- 

*  sume  to  say,  that  every  man  shall  be  saved,  by  the  law 
'  or  sect,  which  he  professes,  so  that  he  be  diligent  to 

*  frame  his  life  according  to  that  law  and  the  light  of 
'  nature*  For  ho'  jcripture  doth  set  out  unto  us  only 
'  the  name  of  Jesus  Christ,  whereby  men  may  be  saved. '{( 
How  far  this  passage  accords  with  the  article,  v.^hich  his 
Lordship  requires  all,  who  come  to  him  for  ordination, 
or  institution,  to  subscribe,  the  reader  must  determine. 
'  The  power  to  please  God,'  has  been  considered  in  the 
remarks  on  the  first  chapter:  but  no  man  has  a  moral 
ability,  or  a  zvilling  7nind^  except  as  communicated  by 
special  grace:  and  it  still  remains  to  be  proved,  that 

•  See  quotation  from  homilies,  on  p.  98. 1.  14,  Refutation.         |  Epli.  n.  12. 
i.  1  Cor.  i.  21.  §  Rom.  x.  14-17  ji  Art.  icviii. 


ON    THE    THIRD    CHAPTER.  217 

God  ever  gave  this  special  grace,  this  renewal  unto 
holiness,  where  he  totally  withheld  the  word  of  truth; 
or  that  any,  adults  at  least,  will  derive  benefit  from  the 
merits  and  mediation  of  Christ,  who  never  believed  in 
him,  either  as  an  expected  Redeemer,  or  as  one  already 
come;  or  that  any  could  be  said  to  believe  in  him,  who 
had  never  heard  of  his  name.  "  Forbidding  us  to  speak 
'*  to  the  Gentiles,  that  they  might  be  saved."*  "  Who- 
'*  soever  shall  call  on  the  name  of  the  Lord  shall  be. 
"  saved.  How  then  shall  they  call  on  him,  in  whom 
"  they  have  not  believed?  and  how  shall  they  believe  in 
"  him  of  whom  they  have  not  heard?  and  how  shall 
"  they  hear  without  a  preacher?"!  They  cannot  be- 
lieve, unless  revelation  be  sent  to  them;  they  cannot 
call  on  the  Lord,  except  they  believe:  and  they  cannot 
be  saved,  if  they  do  not  call  on  the  Lord.  Calvin  and 
Calvinists  most  readily  *  acknowledge,  that  faith  is  used 
*  in  scripture,  in  various  senses:'  the  two  grand  divisions 
of  which  are  a  living  faith  and  a  dead  faith:  but  believ- 
ing a  man's  own  conjectures,  or  reasonings,  is  not  one 
of  these  various  senses. 

P.  cii.  1.  10.     '  St.  Paul  says y  &c.'J  It  is  the  general 
opinion  of  commentators,  that  the  apostle,  in  the  passage 

*  1  Thes.  ii.  16.  f  Rom.  x.  13,  14. 

\  '  St.  Paul  says, "  Though  I  liave  all  faith,  and  have  not  cliarity,  I  am  noth- 
"  ing;"  'and  to  the  Ephesians  he  says,  *' I?y  grace  are  ye  saved  through 
"faith:"  'in  the  former  passage,  Faith  is  declared  to  be  an  useless  qualific:u 
'  tion;  in  the  latter,  nothing  less  than  the  power  of  attaining  eternal  salvatiou 
'  is  ascribed  to  it,  through  the  grace  of  God.  An  useless  faith,  and  a  savini;- 
'  faith,  cannot  be  the  same;  and  consequently  the  word  is  used  by  this  in- 
'  spired  writer  in  different  senses.  The  faith,  which  a  man  may  possess,  and 
'  yet  be  "  nothing,"  '  is  a  bare  belief  of  the  truth  of  the  Gospel,  without 
'  any  love-or  gratitude  to  God  for  the  blessings  it  conveys,  or  any  practical 
'  regard  to  the  duties  it  enjoins.  Tlie  faith,  whicJi  is  the  means  of  salva- 
'  tion,  is  that  belief  of  the  truth  of  the  Gospel,  wliich  produces  obedience 
'to  its  precepts,  and  is  accompanied  by  a  firm  reliance  upon  the  merits  ol' 
'  Christ.  That  there  is  a  species  of  faith  which  is  of  no  value,  we  learn  alsi^ 
'  from  St.  James,  "  F;iith,  if  it  liath  not  works,  is  Jead,  being  alone." 
VOL.    I.  F    f 


:218  IIEMAIIKS 

referred  to,*  at  the  opening  of  this  quotation,  means  by 
"  faith,"  a  special  reliance  on  the  promised  power  of 
God,  to  enable  a  man  to  work  miracles  in  the  name  of 
Christ;  which  it  is  clear  some  had,  who  were  destitute 
of  that  "  faith,  which  worketh  by  love.'*    '  Our  Saviour 

*  seems  plainly  to  inform  us,  that  men  might  prophesy,  ;*j 

*  and  cast  out  devils,  and  do  mighty  works  in  his  name, 
'  and  yet  be  workers  of  iniquity,  and  persons  whom  he 
'  would  not  own  at  the  last  day.'f  This,  however,  has 
no  immediate  connection  with  our  subject.  In  other 
respects  tlie  quotation  expresses  the  sentiments  of  a 
great  majority,  indeed  of  nearly  all,  who  are  called  the 
evangelical  clergy:  especially  this  sentence,   '  The  faith, 

*  which  is  the  means  of  salvation,  is  that  belief  of  the 

*  truth  of  the  Gospel,  which  produces  obedience  to  its 
^  precepts,  and  is  accompanied  by  a  firm  reliance  on  the 
'  merits  of  Christ,'  To  produce  is  very  different  from  to 
contain,  which  many  would  substitute  for  it. — '  Good 

*  works,  which  are  the  fruits  of  faith  and  follow  after 
'  justification — do  spring  out  necessarily  of  a  true  and 
'  lively  faith,   insomuch,  that  a  lively  faith  may  be  as 

*  evidently  known  by  them,   as  a  tree  discerned  by  its 

*  fruit.':}:  *  No  man  should  think,  that  he  hath  that  lively 

*  faith,  which  the  Scripture  commandeth,  when  he  liveth 
'  not  obediently  to  God's  laws;  for  all  good  works  spring 
'  out  of  that  faith.'§  An  excellent  passage  is  afterwards 
quoted  in  '  The  Refutation'  from  the  same  homily,  which 
needs  not  be  here  reprinted,  as  the  reader  will  do  well, 
carefully  to  peruse  the  whole,  in  the  Book  of  Homilies.  -|{ 
If  any,  called  evangelical  clergymen,  do  not  approve  of 
this  doctrine,  thus  stated  from  Scripture  and  the  au- 
thorized writings  of  our  church,   we  who  do,  (a  large 


•  1  Cor.  xlii.  2.         f  Whitby  on  1  Cor.  xiii.  2.  \  Art.  xH.  §  Homily 

on  Faith,  3d  Part. 


ON   THE   THIRD   CHAPTER.  219 

majority,)  only  request,  that  we  may  not  be  confounded 
with  them. 

P.  cv.  Translation  of  note  from  Bp.  Bull.*  This 
passage  from  Bp.  Bull  exactly  describes  what  we  disap- 
prove^  as  that  before  from  *  the  Refutation,'  what  we 
approve.  '  Faith  producesy^  says  the  Refutation;  *  Faith 
'  comprises,^  says  Bp.  Bull.  The  former  we  Calvinists 
maintain;  the  latter  we  wholly  reject,  as  inconsistent 
with  salvation  of  grace,  and  justification  by  faith  alone^ 

*  St.  Paul  declareth, — nothing  upon  the  behalf  of  man 

*  concerning  his  justification,   but  only  a  true  and  lively 

*  faith;  which  nevertheless  is  the  gift  of  God,  and  not 
'  man's  only  work  without  God.  And  yet  that  faith  doth 
'  not  shut  out  repentance,  hope,  love,  dread,  and  the  fear 
'  of  God,  to  be  joined  with  faith,  in  every  man  that  is 

*  justified:  but  it  shufteth  them  out  from  the  office  of 

*  justifying.  So  that,  although  they  be  all  present  togeth- 

*  er  in  him  that  is  justified,  yet  they  justify  not  altogeth- 

*  er.  Neither  doth  faith  shut  out  the  justice  of  our  good 
'  works,  necessarily  to  be  done  afterwards,  of  duty  to- 
'  wards  God:  (for  we  are  most  bounden  to  serve  God, 

*  in  doing  good  deeds,    commanded  by  him  in  his  holy 

*  Scripture,  all  the  days  of  our  life:)  but  it  excludeth 
'  them,  so  that  we  may  not  do  jthem  to  this  intent,  that 
'  we  may  be  made  just  by  doing  them.  For  all  the  good 
'  works  that  we  do  be  imperfect,  and  therefore  not  able 

*  to  deserve  our  justification:    but  our  justification  doth 

*  come  freely  by  the  mere  mercy  of  God;   and  of  so 

*  great  and  free  mercy,  that  whereas  all  the  world  was 

*  *  That  fulth,  to  which  so  many  and  great  things  are  ascribed  in  the 
'  New  Testament,  must  by  no  me^ns  be  taken  for  a  single  and  simple  virtue. 
'  For,  in  its  circuit,  it  comprises  all  the  works  of  Christian  piety,    Bui  every 

*  where,  when  it  is  taken  for  a  work  distinct  by  itself,  and  disjointed  from  all 
'  other  virtues;  so  far  is  the  Holy  Spirit  from  ascribing  to  it  the  first  part, 
'  that  it  is  placed  by  St.  Paul  himself  after  Igve,  almost  in  thf  third'place  ' 


220  REMARKS 

'  not  able  of  themselves  to  pay  any  part  towards  their 
'  ransom,  it  pleased  our  heavenly  Father,  of  his  infinite 
'  mercy ,*\vi thou t  any  of  our  desert,  or  deserving,  to  pre- 
'■  pare  for  us  the  most  precious  jewels  of  Christ's  body 

*  and  blood,  whereby  our  ransom  might  be  fully  paid, 
'  and  his  justice  fully  satisfied.  So  that  Christ  is  now  the 
'  Righteousness  of  all  them,  that  do  truly  believe  in 
'  him.  He  for  them  paid  their  ransom  by  his  death;  He 
'  for  them  fulfilled  the  law  in  his  life.  So  that  now,  in 
'  him  and  by  him,  every  true  christian  man  may  be 
'  called  a  fulfil ler  of  the  law;  for  as  much,  as  that  which 
^  their  infirmity  lacked,  Christ's  justice  hath  supplied.'* 
-—'  Our  faith  in  Christ,  as  it  were,  saith  unto  us  thus: 
'  It  is  not  I  who  take  away  your  sins;  but  it  is  Christ 
'  only;  and  to  him  only,  I  send  you  for  that  purpose,  for- 
'  saking  therein  all  your  good  virtues,  words,   thoughts, 

*  and  works,  and  only  putting  your  trust  in  Christ. f 

*  Because  faith  doth  directly  send  us  to  Christ  for  re- 
'  mission  of  our  sins;  and  that  by  faith  given  us  of  God, 
'  we  embrace  the  promise  of  God's  mercy,  and  of  the 
'  remission  of  our  sins,  (which  thing  none  of  our  own 
'  virtues  and  works  properly  doeth,)  therefore  the  Scrip- 
'  ture  useth  to  say,  that  faith  without  works  doth  justi- 
'  fy.'J  It  is  a  childish  objection,  wherewith,  in  the  matter 
'  of  justification,  our  adversaries  do  so  greatly  please 

*  themselves,  exclaiming  that  we  tread  all  christian  vir- 
'  tues  under  our  feet,  and  require  nothing  but  faith;  bc- 

*  cause  we  teach  that  faith  alone  justifieth.  Whereas  b\ 
'  this  speech,  we  never  meant  to  exclude  either  hope  or 

*  charity,  from  being  always  joined,  as  inseparable  mates 
'  with  faith,  in  the  man  that  is  justified;  or  works  from 
'  being  added  as  necessary  duties,  required  at  the  hands 


*  Ilomily  of  salvation,  first  part.  f  Iloinlly  of  salvation,  second  part 

i  Homily  of  salvation,  tliird  part. 


ON    THE    THIRD    CHAPTER.  221 

'  of  every  justified  man.  But  to  show,  that  faith  is  the 
'  only  hand,  which  putteth  on  Christ  for  justification: 
'  and  Christ  the  only  garment,  which,  being  so  put  on, 

*  covereth  the  shame  of  our  defiled  natures,   hideth  the 

*  imperfection  of  our  works,  preserveth  us  blameless  in 

*  the  sight  of  God;  before  whom,  otherwise,  the  weak- 
'  ness  of  our  faith  were  cause  sufficient  to  make  us  cul- 

*  pable,  yea,  to  shut  us  from  the  kingdom  of  God,  where 

*  nothing  that  is  not  absolute  can  enter.'* — The  view 
given,  in  the  last  remark,  of  faith  as  producing  good 
works,  coincides  with  this:  but  that  which  states  faith, 
as  containing  within  it  all  other  christian  graces,  is  per- 
fectly incompatible:  for,  on  that  supposition,  it  might  as 
properly  be  said,  that  repentance,  that  hope,  that  love, 
alone,  justifies  us,  as  that  faith  alone  justifies  us.  Un- 
doubtedly the  apostle  meant  by  the  faith  which  abideth, 
along  with  hope  and  love,  living  justifying  faith:  but 
lovcy  "the  requirement  of  the  law,"  "  the  fruit  of  the 
*'  Spirit;"  the  very  image  of  God,  who  "  is  jLov<?;"  the 
very  essence  of  heavenly  holiness  and  happiness,  is  far 
greater  than  faith,  though  it  cannot  perform  the  office  of 
faith.  Faith  and  hope  are,  so  to  speak,  the  scaffolding 
of  that  building,  by  which  fallen  man  is  to  become  an 
eternal  "  habitation  of  God  through  the  Spirit:"  but /oi;<;" 
is  the  building  itself:  and  when  that  is  finished,  the 
scaffolding  shall,  be  taken  down.  Now  the  building 
which  shall  remain  to  eternity,  and  for  the  sake  of  which 
the  scafFolding  was  prepared,  must  be  vastly  greater 
than  the  scaffolding  itself;  though  that  was  indispensa- 
bly necessary. 

P.  cvi.  1.   23.     *  The  general,  &c.'t     '  The  condi- 

*  Hooker.     This  and  several  other  quotations  from  Hooker,  were  made  In 
the  author,  in  '  The  Force  of  Truth,'  published  about  thirty-two  years  ago. 
f  '  The  general  doctrine  of  justification  thus  stated,  may  be  resolved  into 
these  tiiree  pari sr  first,  the  meritorious  cause  on  account  oi  which  \v€  are 


222  REMARKS 

•  tion  to  be  performed  by  ourselves  to  render  that  cause 

•  efficacious,'  might  here  be  objected  to.  The  clause, 
however,  may  admit  of  a  sound  construction:  but  as  no 
word,  answering  to  the  English  words,  terms,  conditions, 
conditional,  are  used  in  Scripture,  on  this  subject;  as  the 
sacred  writers  fully  expressed  their  meaning  without 
them;  and  as  these  terms  are  often  misunderstood,  and 
liable  to  be  misunderstood;  we  hope  to  be  excused 
from  employing  them  in  our  discussions.  Nothing,  as 
a  condition,  a  means,  an  instrument,  a  sine  qua  non,  by 
which  some,  rather  than  others,  are  "  made  the  righte- 
"  ousness  of  God  in  Christ,"  can  be  mentioned,  pro- 
perly, except  *'  faith,  and  that  not  of  ourselves,  it  is  the 
*'  gift  of  God.'*     The  quotation,  though  rather  long,  is 

'justified:  secondly,  the  condition  to  be  performed  by  ourselves,  to  render 
'  that  cause  efficacious:  and,  tljirdly,  the  motive  which  led  to  the  appoint- 

•  ment  of  this  mode  of  justification.  First,  God  is  said  to  have  "set  forth 
"  Christ  to  be  our  propitiation,  to  declare  his  righteousness  for  the  remission 
*' of  sins."  Christ  is  our  propitiation,  that  is,  the  atonement  made  by  his 
'  death  is  the  meritorious  cause  of  the  remission  of  our  sins,  or  of  our  justifi- 
'  cation.  The  characteristic  blessing-  of  the  christian  religioa  is,  that  it  pro- 
'  vides  a  satisfaction  for  sin:  to  this  inestimable  benefit  it  has  an  exclusive 
■^  claim:  "  By  Him  all  that  believe  are  justified  from  all  things,  from  which 
"  they  could  not  be  justified  by  tlie  law  of  Mosss,"  or  by  any  previous  dis- 

•  pensation.  Secondly,  docs  this  cause  operate  necessarily,  and  produce  our 
'  justification  as  its  unavoidable  effect?  No;  it  operates  "  through  faith  in  his 
"  bloodi"  that  is,  the  means  by  which  it  operates  is  our  faith  in  the  death  of 
'  Christ.  If  we  have  not  that  faith,  ifwe  do  not  embrace  the  gospel  when  pro- 
'  posed  to  us,  Christ  is  not  our  propitiation;  and,  consequently,  faith  is  the 
'  condition  to  be  performed  by  ourselves,  to  render  the  death  of  Christ  ef- 

•  fectual  10  our  justification.     And  the  same  thing  is  expressed  in  a  preced- 

•  ing  verse,  "The  righteousness  of  God  [is  manifested]  which  is  by  fiiltli  oi' 
"  Jesus  Christ  unto  all,  and  upon  all  them,  that  believe;"  belief  or  faitli  is 
'  here  also  pronounced  to  be  the  condition  of  justification.  'I'hirdly,  the  mo- 
'  tive  which  led  to  the  appointment  of  this  mode  of  justification,  is  contained 
'  in  these  words,  "  being  justified  freely  by  God's  grace;"  it  was  the  mercy  of 
"  God,  his  good  will  towards  men,  which  alone  induced  him  to  appoint  this 
'gracious  mode  of  justification.     It  was  done  "freely"  and  gratuitously, 

•  without  any  merit  in  us,  any  claim  on  our  part,  when  we  were  all  sinners, 
'  when  the  whole  world  was  guilty  in  the  sight  of  God,  and  must  otherwise 
«  have  perished  everlastinglj'.  "  Wliere  is  boasting  tlien?  It  is  excluded.  15v 
"  what  law.'  Of  works?  Nay,  but  by  the  law  of  f;iith." 


ON    THE    THIRD    CHAPTER.  223 

adduced,  in  order  to  express  an  approbation  of  it,  as  by 
no  means,  materially  differing  from  the  views,  which 
the  evangelical  clergy  have  of  t^is  subject. 

P.  cvii.     Note,  from  Barrow.     *  The  apostle^  &c.** 

•  The  gospel  was  preached  before  unto  Abraham.*!  *'  If 
"  thou,  Lord,  shouldst  mark  iniquities,  O  Lord,  who 
'*  shall  stand?  But  there  is  forgiveness  with  thee,  that 
'*  thou  mayst  be  feared."|  "  Seek  the  Lord,  while 
<*  he  may  be  found;"  *'  Call  ye  upon  him  while  he  is 
"  near.  Let  the  wicked  forsake  his  way,  and  the  un- 
"  righteous  man  his  thoughts;  and  let  him  return  unto 
"  the  Lord,  and  he  will  have  mercy  on  him,  and  to  our 
"  God,  and  he  will  abundantly  pardon. "§  These,  and 
numerous  other  express  and  energetick  passages,  in  the 
Old  Testament,  contain  most  *  manifest  overtures  or 

•  promises  of  pardon.'  It  is  indeed  a  truth,  worthy  of 
peculiar  notice,  that  '  the  light  of  nature  doth  only 
'  direct  to  duty,  condemning  every  man  in  his  own 

•  judgment  and  conscience,  who  transgresseth;  but  as 

•  to  pardon,  in  case  of  transgression,  it  is  silf.nt.'  Yet, 
the  very  opening  of  revelation,  the  light,  not  of  nature, 
but  of  grace,  revealed  *'  the  Seed  of  the  woman,  who 

*  ♦  The  apostle  (St.  Paul)  in  this  di3couise,  says  Dr.  Barrow,  implies  that 

no  pretedent  dispensation  had  exliibited  any  manifest  overture  or  promise 

'  of  pardon,  and  upon  that  account  we  are  in  a  main  point  defective;  for  the 

•  light  of  nature  doth  only  direct  to  duty,  condemning  every  man  in  his  own 

•  judgment  and  conscience,  who  tran^esseth;   but  as  to  pardon,  in  case  oi 

•  trangression,  it  is  blind  and  silent:  and  the  law  of  Moses  rigorously  exacteth 
'  punctual  obedience,  denouncing  in  express  terras  a  condemnation  and  curse 
'  to  the  transgressors  of  it  in  any  part:  and  so  it  was  a  law  on  iuicLfxttT. 
'  ^itoTrcinffcii,  not  able  to  give  Kfe,  Gal.  iii.  21,  or  save  us  from  death.  Hence 
■  doth  the  apostle  lay  down  this  as  the  foundation  of  this  whole  dispute,  that 

•  the  gospel  alone  was  the  power  of  God  througli  fnith  to  the  salvation  both  of 
'  Jew  and  Gentile,'  Rom.  i.  16,  17,  '  because  in  that  alone  was  the  righteous- 

•  ness  of  God  by  faith  revealed  to  beget  faith  in  them,  even  the  faith  by 

•  which  the  just  shall  live,  declaring  that  no  precedent  dispensation  couW 
'  justify  any  man,  and  that  a  man  is  justified  by  faith,  or  hath  an  absolute 

need  of  such  a  justification  as  that  which  the  gospel  tcndereth.* 

t  Grd.  iil,  S.  t  I's.  cxx-<r.  3,  -1.  ^  Is.  Iv.  6,  7. 


224  REMARKS 

"  should  bruibc  the  serpent's  head;"  and  forgiveness 
and  salvation,  through  this  Redeemer,  is  the  grand  sub- 
ject of  the  Old  Testament.  "  Search  the  Scriptures, 
"  for  in  them  ye  think,  that  ye  have  eternal  life,  and 
"  they  are  they  which  testify  of  me."  *'  The  testimony 
"  of  Jesus  is  the  Spirit  of  prophecy.'*  Nay,  the  strict, 
rigorous,  and  unbending,  yet  "  holy,  just,  and  good 
"  law,"  was  delivered  from  mount  Sinai,  especially  to 
show  the  people  their  need  of  this  Redeemer  and  Salva- 
tion; which  were  typified,  in  the  mercy- seat,  the  ark, 
the  sacrifices,  and  all  the  worship,  afterwards  by  divine 
appointment  offered  on  mount  Zion.  "  The  gospel  is 
"  the  power  of  God  unto  salvation,"  as  fully  revealing 
that  Saviour,  who  was  thus  predicted  and  prefigured; 
as  contrasted  with  the  philosophy  of  the  Gentiles,  and 
the  traditions  of  the  Jewish  scribes;*  as  distinguished 
from  "  the  law  which  worketh  wrath;  "f  and  as  preached 
to  the  Gentiles,  attended  *'  with  the  Holy  Ghost  sent 
"  down  from  heaven."^  But  as  *'  Abraham  was  justi- 
"  fied  by  ^aith,"  and  all  those  eminent  saints,  mention- 
ed in  the  eleventh  of  Hebrews,  *'  through  faith  obtain- 
"  ed  a  good  report;"  how  can  it  be  said,  that  '  no  pre- 

*  cedent  dispensation  could  justify  any  man?*§ 

r,  cix.  1.  7.     '  Boasting,  &c.'ll     The  law  of  Moses, 

•  1  Cor.  i.  21—25.  t  Rom.  iv.  15.  16.  +  1  Pet.  i.  12. 

§  See  quotation  from  homille.s,  on  p.  98.  1.  14.  Refutation. 

li  '  Boasting  cannot  be  excluded  by  the  law  of  works,  that  is,  by  the  law 

•  Moses,  because  in  that  dispensation  God  sent  no  one  to  be  "  the  pi-opi- 
"  tiation  for  our  sins;"  no  one  "  gave  himself  for  us,  an  offering  and  a  sacri- 
"  fice  to  God;''  there  is  no  "  Mediator  between  God  and  men;"  and  therefore 
'  if  the  works  of  the  Mosaic  law  do  justify,  it  naust  be  on  .account  of  their 
'  own  merit,  and  tiie  performance  of  them  must  be  attended  with  a  ground 
»  for  boasting.     It  is  otherwi.se  with  "the  law  of  faith,"  or  the  gospel  of 

•  Christ,  where  boasting  is  excluded  by  denying  merit  to  faith,  and  by  re- 

*  fcrring  all  merit  to  Christ,  from  whose  death  the  justifying  efficacy  of  faith 
'  is  wholly  derived.  This  is  a  fundamental  difference  between  the  two  cove- 
'  nants,  the  law  of  works  and  the  law  of  .^'aith,  the  dispensation  of  Moses  and 
'  the  gospel  of  Christ.' 


ON    THE    SECOND    CHAPTER.  255 

as  distinguished  from  any  other  law,  real  or  supposed, 
in  the  matter  of  justification,  will  be  considered  here- 
after. But  "  the  covenant,  tliat  was  confirmed  before 
'*  of  God  in  Christ,  the  law  which  Was  four  hundred 
'*  and  thirty  years  after,  cannot  disannul,  that  it  should 
'*  make  the  promise  of  none  effect.  For  if  the  inherit- 
•'  ance  be  of  the  law,  it  is  no  more  of  promise:  but 
"  God  gave  it  to  Abraham  by  promise." — "  Is  the 
"  law  then  against  the  promises  of  God?  God  forbid! 
**  for  if  there  had  been  a  law  given  which  could  have 
"  given  life,  verily  righteousness  should  have  been  by 
"  the  law.  But  the  scripture  hath  concluded  all  under 
**  sin;  that  the  promise  by  faith  of  Jesus  Christ  might 
"  be  given  to  them  that  believe."*  This  passage  clear- 
ly shows,  that  there  never  was  a  law  given  to  fallen  man, 
by  which  life  could  be  obtained:  and  that  *'  the  covenant 
"  confirmed  by  God  in  Christ,"  with  Abraham,  was 
not  disannulled  by  the  Mosaick  law,  and  the  Sinai- 
covenant.  Under  the  legal  dispensation,  Israel  as  a  fia- 
tion,  was  under  the  covenant  made  at  mount  Sinai, 
which  especially  related  to  temporal  and  national  mer- 
cies and  judgments:  but  individuals,  if  believers,  were 
justified  and  saved,  according  to  the  covenant  made 
h  with  Abraham,  by  faith  in  the  promised  Kedeemer;  and 
circumcision  was  to  them  "  a  seal  of  the  riq-htcousness 
"  of  faith."  If  unbelievers,  they  remained  under  the 
curse  of  the  violated  law,  and  without  any  benefit  from 
the  promised  Saviour;  tind  all  unbelievers,  even  under 
the  Christian  dispensation,  do  tlie  same.  The  princi- 
pal appointments  of  the  ceremonial  law,  were  sacramen- 
tal prefigurations  of  the  way  of  salvation  by  Christ;  as 
the  Lord's  supper  is  now  a  commemoration  of  the  deatii 
of  the   promised   Saviour.      They  were,   to  believers 

•   Gal  iii.  16—22. 
VOL.    I,  G  g 


226 


REMARKS 


'  means  of  grace/  and  acts  of  worship;  acceptable  to 
God,  through  the  blood  of  Christ,  who  was  typified  by 
that  of  the  sacrifices:  but  to  unbelievers  they  were  mere 
formality,  or  hypocrisy.  Christ  was  the  Mediator,  from 
the  first  promise,  given  to  fallen  Adam;*  but  this  was 
more  clearly  shown,  by  the  Abrahamick  covenant. 
Doubtless,  the  New  Testament  is  a  far  clearer  discovery 
of  salvation,  than  any  which  preceded.  *'  Our  Saviour 
"  Jesus  Christ  hath  brought  life  and  immortality  to  light 
"  by  the  Gospel."!  But  from  the  beginning,  all  be- 
lievers were  saved  in  the  same  way,  and  in  heaven  they 
doubtless  join  in  the  same  song;  "  Worthy  is  the 
"  Lamb  that  was  slain,  and  hath  redeemed  us  to  God 
*'  with  his  blood;"  Even  "  the  Lamb  slain  from  the 
"  foundation  of  the  world. "J — '  The  dispensation  of 
'  Moses,  contained  the  types  and  promises  of  a  Saviour: 

*  but  "  the  law  of  works"  simply  means,  '  the  require- 
'  ment  and  the  sanction  of  the  law.' 

P.  cix.  Note. 15  When  Christ  had  made  the  real 
and  all-sufficient  propitiation  for  sins;  and  the  Gospel 
had  been  openly  preached  to  the  Jews:  all  who  adhered 
to  the  law,  and  rejected  the  Saviour,  remained  under 
'  the  Mosaick  dispensation,  as  independent  of  the  Chris- 
'  tian:'  the  legal  sacrifices  had  lost  all  tlieir  efficacy:  the 

•  Gen.  iii.  15.  f  *ar.Tav«v.     Discovering-  as  by  a  lamp  brought  it. 

fBeza.J  i  Rev.  v.  8,  9.  xiii.  8. 

§  *  Upon  the  subject  of '  the  Efficacy  of  the  Mo-saick  Atonement  as  applied 
'  to  cases  of  moral  transgression,'  vide  Dr.  Magee's  Discourses,  V.  i.  p.  308. 
'  The  learned  author  admits  that  '  the  blood  of  bulls  and  of  goats  could  not 

*  take  away  sins,'  but  as  connected,  in  the  eje  of  faith,  with  that  more  pre- 
'  clous  blood-shedding  which  can  "  purge  the  consclerxe  from  dead  works 
"  to  serve  the  living  God."  '  If  therefore  we  consider  the  Mosaick  Dispensa- 
''■  tion  as  independent  of  the  Christian,  if  we  suppose  Moses  tr>  have  deliverc-.l 
'  the  law  to  the  Jews,  and  Christ  not  to  have  died  for  the  sins  of  mankind, 
'  the  legal  sacrifices  would  have  had  no  atoning  power  with  respect  to  moral 
'  guilt.  The  efficacy  of  all  propitiation  for  s:n  is  derived  fron)  the  merits  ar;''; 
'  sufferings  of  Clirist ' 


ON    THE    THIRD   CHAPTER.  227 

ceremonial  law  became  as  a  bond,  which  having  been 
paid,  is  cancelled,  and  has  no  validity:  its  institutions 
were  neither  means  of  grace,  acceptable  acts  of  worship, 
professions  of  faith,  nor  sacramental  signs  of  spiritual 
blessings;  as  they  had  before  been.  It  is  of  the  law, 
thus  adhered  to,  after  the  publication  of  the  Gospel, 
that  St.  Paul  speaks  in  many  places  of  the  New  Tes^ 
tament.*  *  The  efficacy  of  all  propitiation  for  sin  is 
^  derived  from  the  merits  and  sufferings  of  Christ:'  and 
they,  who  with  '  the  eye  of  faith'  connected  the  legal 
sacrifices,  with  this  all-sufficient  atonement,  received 
the  benefit  of  it;  but  they,  who  after  his  coming,  op- 
posed these  sacrifices  to  his  atonement,  could  not  pos- 
sibly derive  any  benefit  from  thqm. 

P.  ex.  1.  17.  *  The  LorcU  Scc.'t  This  passage  is  an 
excellent  statement  of  the  doctrine,  concerning  the 
mutual  imputation  of  our  sins  to  Cliiist,  and  of  his 
righteousness  to  all  true  believers. 

P.  cxi.     Note    1,  from  Allen.     '  God  gives,   Scc.'t 
'The  same  may  be  said  of  this  note  also. 

*  Oal.  iv.  9.  24.  V.  1— 3.     Cul.  il.  16,  17-     Heb.  vlil.  1,;. 

■j-  "The  Lord  hath  laid  on  Iiim  the  hiiqnlty  of  us  all;''  "  Who  liis  own  seh' 
••'  bare  our  sins  in  his  own  body;"  "  lie  was  made  sin  for  us,  who  knew  no 
"  sin,  that  we  mifjht  be  made  the  righteousness  of  God  in  him,"  "  Of  him  are 
"  ye  in  Christ  Jesus,  who  of  (iod  is  made  unto  us  Wisdom,  and  Righteousness, 
"'•  and  Sanctification,  and  Itedemption."  'There  is,  as  it  were,  a  mutual  trans- 
'fer  of  the  sins  of  men  to  Christ,  and  of  Christ's  rip;liteousness  to  men;  so 
*  that  God  no  longer  "  imputeth  their  trespasses  unto  them,"  '  and  he  is  "  the 
"  Justifier  of  him  which  believeth  in  Jesus."  'Christ  being  himself  "v/lthout 
"siw,"  voluntarily  underwent  the  punishment  due  to  sin;  and  we  enjoy  tlie 
'  benefits  of  his  righteousness  and  passion,  in  being  "  reconciled  to  God,''^ 
'  and,  made  "  heirs  of  salvation."^ 

^  'God  gives  us  all  these  benefits  of  the  new  covenant  as  certainly  for  tlie 
'  sake  of  Christ  and  liis  righteousness,  as  if  we  liad  satisfied  hhn,  and  niei'ited 
'  them  ourselves;  and  thus  flu-  Christ's  ■righteousness  is  ours  in  its  cfPects,  and 
'  imputed  to  iis  in  that  we  are  thus  u.sed  for  it,  and  shall  be  judged  acfoj-d. 
'ingly.' 

'  2  Cur  V.  20.  •:  Heb.  i.  14. 


228  REMAKKS 

P.  cxi.  Note  2.  '  It  has,  &c.'*  All  the  credit, 
protection,  and  advantage,  attached  to  a  good  citizen 
and  loyal  subject,  are  the  reward  of  justification,  in  hu- 
man affairs:  and  all  the  honour,  and  happiness,  which 
God  confers  on  those,  who  enjoy  his  full  and  everlasting- 
favour,  are  the  reward  connected  with  justification,  iu 
the  concerns  of  religion. 

p.  cxii.  1.  1.  '  This,  &c.'t  This  passage  concedes 
a  great  deal,  in  the  argument  concerning  justification. 

P.  cxii.  1.  20.  '  Faith  then,  &c.'J  According  to 
this  statement,  it  appears,  that  faith  itself  is  our  righte- 
ousness; instead  of  forming  that  relation  to  Christ,  by 
which  we  are  "  made  the  righteousness  of  God  in  him." 
This  is  not,  however,  his  Lordship's  deliberate  state- 
ment, in  a  subsequent  (p.  147,  Refutation,)  part  of  the 

•  '  It  has  been  observed,  that  justification  is  a  forensic  term.  We  are  to  sup* 
'  posfe  a  moral  agent  called  before  a  conr»petent  tribunal,  to  answer  whether 
'  he  has  obeyed  the  laws  whicli  were  prescribed  to  him  as  the  rule  of  his  con- 
'  duct:   if  upon  examination  it  shidl  appear,  that  he  has  obeyed  the  laws,  he 

*  has  a  right  to  the  sentence  of  justlficatio,;  but  if  it  shall  appear  that  he  hag* 

*  not  obeyed  them,  he  is  subject  to  the  sentence  of  condemnation.  Strictly 
'  speaking,  reward  is  not  included  in  the  idea  of  justification.' 

f  •  This  is  what  St.  Paul  means,  when  he  says,  "to  him  that  workeUi,  is 
•'  the  reward  not  reckoned  of  grace,  but  of  debt."  'Uniform  obedience  being 
'  the  duty  of  every  man,  a  single  transgression  would  destroy  the  right  to 
'justification,  and  "  in  many  things  we  offend  all."  '  Since  then  justification 
'  13  due  to  no  one  on  the  gi-ound  of  works,  or  uniform  obedience,  to  whomso- 
'  ever  justification  is  grantetl,  it  must  be  an  act  of  grace.  It  rested  with  God 
'  to  declare  upon  what  condition  he  would  grant  this  act  of  grace,  and  we 
'  iiave  seen  that  it  pJeased  him  to  appoint  faiih  in  Clirist  as  this  condition^ 
'  and  therefore,  as  St.  Paul  says  in  the  next  verse,  "  to  Iiim  tjjat  worketii 
"  notj"  *  (that  is,  v/ho  has  not  by  his  works  obeyed  the  law  under  which  he 
'  formerly  live-l)  "  but  belJeveth  <•  i  him  that  justifietli  the  ungodly,  his  faith 
'•  Is  counted  for  righteousness."  '  and  soon  after  he  says,  "  Therefore  it  is  of 
'  faitli,  that  it  might  be  by  grace.' 

t  '  Faitli  then  stands  in  tlie  place  of  rigl>teo'isne.ss,  or  uniform  obedience: 

*  and  through  the  mercy  of  God  obtains  for  the  transgressor  that  justification 
■  as  an  act  of  grace,  which  his  own  imiform  obedience,  had  it  taken  place, 
»  would  have  obtained  for  him  as  a  debt  of  justice,  but  which  he  could  no' 
"  claiiq,  bpcause  he  had  not  been  unifornily  obedient.' 


ON    THE     THIRD     CHAPTER.,  229 

work.     *  The   spring   of   it,   mercy;    the  meritorious 

*  cause,  the  merits  and  atonement  of  Christ;  the  condi- 
'  tion  of  it,  faith  on  our  part.'* — Tl^e  pages,  which  are 
passed  over,  without  remark,  must  be  supposed,  either 
as  approved,  or  not  Hable  to  any  material  objection,  in 
the  opinion  of  the  Author  of  these  Remarks;  and  yet, 
Tiot  so  important  in  the  argument,  as  to  render  it  proper 
to  quote  them.  , 

P.  cxvii.  Note.  Simon  Magus's  opinion  concern- 
ing justification,  as  mentioned  by  Irenaeus,  will  be  con- 
sidered, in  the  remarks  on  the  sixth  chapter. 

P.  cxviii.  Note  1.  *  Many  of  the  ancients,  and 
'-  among  them   Augustine,   think  that   the  Epistle  of 

*  James,  and  the  First  of  John,  and  that  of  Jude,  and 
'  that  which  is  called  the  Second  of  Peter,  were  written 
'  against  those,  who,  corruptly  interpreting  Paul's  epis- 

*  ties,  said  that  faith  without  good  works  was  sufficient 
'  for  salvation,'!  There  can  be  no  doubt,  but  many 
ihjngs  in  these  epistles  were  written  against  the  senti- 
ments here  mentioned;  whether  the  persons,  who  held 
them,  inferred  them  from  a  perverse  interpretation  of 
St,  Paul's  epistles,  or  not.  It  is  the  settled  judgment 
of  nearly  all,  if  not  quite  all,  the  evangelical  clergy, 
that  such  a  faith,  as  is  without  good  works,  is  wholly  in- 
sufficient for  salvation:  and  that  no  faith  justifies,  which 
does  not  evidence  itself  living  and  genuine  by  good 
works;  as  *  certainly  as  a  tree  is  known  by  its  fruits.' 
Our  views  of  justification  by  faith  alone,  do  not  lead  us 
to  suppose  that  an  unproductive,  inefficient,  dead  faith 
will  justify  any  man;  or  that  any  one  will  eventually  be 
saved,  who  does  not  perform  good  works,  according  to 
die  time  and  opportunities  allotted  him,  after  having  be- 
lieved in  Christ;  but  merely  that  these  good  works  do 

»  r.  106,  lor.  Ilcfutation.  f  Ru  RulL 


230  REMAllKii 

not  combine  with  faith,  in  his  justification.     And  here 
in  general;  his  Lordship  coincides  with  us. 

P.  cxviii.  1.  8.  \St.  James^  &c.'*  Is  there  an)'  ground 
in  Scripture,  for  tne  marked  distinction  between  cere- 
mojiial  worksy  and  works  of  moral  obedience^  as  to  this 
grand  question,  How  shall  men  be  justified  before  God? 
Abraham's  justification  preceded  the  giving  of  the  ce- 
remoniallaw,  and  even  the  appointment  of  circumcision: 
yet  he  was  not  justified  by  works,  in  any  degree;  but  by 
faith  exclusively.  What  his  Lordship  has  before  stated,! 
forbids  the  idea,  of  his  maintaining,  that  we  can,  either 
in  whole  or  in  part,  be  justified  before  God,  by  obeying 
the  moral  law,  unless  through  life  we  obey  it  perfectly: 
'  a  single  transgression  would  destroy  the  right  of  jus- 
'  tification,  and  in  many  things  we  offend  all.'  Hath 
God  indeed  given  any  law  to  man,  by  his  obedience  to 
which  he  maybe  justified?  "  If  there  had  been  a  law 
"  given,  which  could  have  given  life,  verily  righteous- 
"  ness  should  have  been  by  the  law.     But  the  Scripture 

*  '  St.  James  uses  the  word  faith,  not  in  the  sense  in  which  it  was  used  by 
'  St.  Paul  when  speakings  of  justification,  but  in  the  sense  in  which  it  was  used 
'  by  those  whose  opinions  he  is  combating,  namely,  bare  belief,  without  pro- 
'  ducinpr  inward  purity  or  practical  obedience:  this  is  evident  by  his  attribut- 
'  ing;  the  faith,  of  which  he  is  speaking-,  to  devils.  By  works,  he  means  not 
'  the  ceremonial  works  of  the  Mosaick  law,  which  were  rejected  by  St.  Paul, 

•  but  works  of  benevolence  and   conformity  to  the  will  of  God,  as  .appears 

•  from  the  illustration  of  "  a  brother  or  sister  who  is  naked  snd  destitute  of 
"  daily  food,"|  and  from  the  examples  of  Abraliam  and  Iiahab,§  who  gave 
•■  proof  of  their  faith  by  their  actions.  And  by  the  word  justify  he  does  not 
'  mean,  as  St.  Paul  did,  justification  or  remission  of  past  sins  at  the  time  of 
-'  admission  into  the  Christian  covenant,  but  the  continuance  in  a  state  of  jus- 
'  tification,  which  would  be  followed  by  salvation;  and  here  again   he  con- 

•  forms  himself  to  the  language  of  those  whose  error  he  is  refuting.  In  rcason- 
'  .fig  upon  this  point,  he  asks,  "  Can  faith  save  liim:"^  'Implying,  that  the 
'  '4iith  spoken  of  is  insufficient  for  salv:!iion.' 

-  P.  Ill,  lie,  Refutation. 

f  .bm.  ii.  I5y  16.  ^^  .Tam.  li.  21  and  25.  «[  Jam.  ii.  14. 


ON     THE    THIRD    CHAPTER.  231 

"  hath  concluded*  all  under  sin,  that  the  promise  that  is 
"  by  faith  of  Jesus  Christ  might  be  given  to  them  that 
"  believe. "t  The  ceremonial  law  was  beyond  doubt 
principally  concerned  in  the  disputations  excited  by  the 
Judaizing  teachers;  which,  apart  from  the  question  con- 
cerning justification,  with  which  they  were  closely  con- 
nected, involved  another  question,  of  great  importance 
at  that  time;  viz.  Whether  the  Gentile  converts  were 
bound  to  become  Jews,  (as  well  as  christians,)  by  re- 
ceiving circumcision,  and  obeying  the  ritual  law  of 
Moses:  and  whether  the  Jewish  converts  were  still 
bound  to  observe  the  legal  ceremonies. — The  instances 
of  Abraham  and  Rahab,  '  who  gave  proof  of  their  faith 
'  by  their  actions,'  and  who  were  not  under  the  cere- 
monial law,  shows,  that  works  of  moral  obedience  were, 
indeed,  exclusively  intended  by  St.  James:  but  it  by  no 
means  follows  that  works  of  ceremonial  obedience  were 
exclusively  meant  by  St.  Paul. 

P.  cxix.  1.  17.  '  But  if  &c.'|  Would  "  dead  faith," 
'•  bare  belief,  without  producing  inward  purity,  or  prac- 
'  tical  obedience,  the  faith  of  devils,*  bring  a  person 
into  a  state  of  justification?  His  Lordship  has  repeated- 
ly marked  the  difference  between  true  living  faith,  and 
this  worthless  assent  to  the  truth;  \  and  has  ascribed 
justification  to  the  former  exclusively.  Yet  here,  by 
some  inadvertency,  it  is  supposed,  that  a  man  is  brought 

*  luvuKiia-iv .  Shut  up  together  as  close  prisoners.  Luke  v.  6.  Rom.  xi. 
32.     Gal.  iii.  23.  Gr.  f  Gal.  iii.  21,  22. 

i  '  But  if  it  be  insufficient  for  salvation  in  the  world  to  come,  it  is  insuffi. 
*  cient  to  keep  a  persftn  in  a  state  of  justification  in  this  world;  and  accordingly 
'  the  apostle  soon  after  says,  "  By  works  a  man  is  justified,  and  not  by  faith 
'only;"^  *  that  is,  faith  only  will  not  presei-ve  a  man  in  a  justified  state;  it 
'must  be  accompanied  by  works,  for  "Faith  without  works  is  dead."  'It 
'  is  evident  that  the  faith  here  spoken  of  may  exist  without  works;  and  in  that 
'  case  it  is  of  no  avail  to  salvation.* 

§  P.  103—105,  Refutation. 

U  Jam.  ii.  24 


232  REMARKS  ^ 

into  a  state  of  justification  by  a  dead  faith,  which,  how- 
ever, is  insufficient  to  keep  him  in  that  state.  Dead 
faith  can  only  be  accompanied  by  formal  and  dead 
works:  and  will  this  dead  faith  and  these  dead  works, 
combined,  either  justify  a  man,  or  *  preserve  him  in  a 
*  justified  state?' — ^V^ould  James  have  conceded,  that 
the  faith,  which  he  had  spoken  of  as  vain,  was  sufiicient 
to  bring  a  man  into  a  justified  state?  and  that  the  vain 
men,  of  whom  he  speaks,  were  once  justified  believers? 
Or,  is  it  supposed,  that  living  faith,  having  justified  the 
possessor,  expires,  or  '  degenerates  into  dead  faith?' 
As  continuance^  and  preservation  in  a  justified  state,  are 
not  mentioned  by  the  apostle,  we  may  conclude,  that  he 
did  not  intend  to  convey  that  sentiment.  "  Because  of 
''  unbelief,  they  were  broken  off,  and  thou  standest  by 
"  faith."*  "  For  by  faith  ye  stand."t  "  Who  are  kept 
"  by  the  power  of  God  through  faith  unto  salvation. ":[: 
St.  Paul  evidently  meant,  that  faith  alone  formed  a  sin- 
ner's relation  to  Christ,  and  so,  through  his  righteous- 
ness and  atonement,  justified  him  before  God:  but  this 
justifying  faith  is  living  and  operative,  works  by  love, 
and  produces  the  fruits  of  holy  obedience:  and  St. 
James  evidently  meant,  that  no  faith,  which  was  not 
productive  of  good  works  justified  a  man  before  God, 
being  dead  and  \vorthless.  There  is  therefore  a  sound 
sense,  in  which  a  man  may  be  said  "  to  be  justified  by 
*'  works,  and  not  by  faith  only."  His  works  must 
show,  that  his  faith  is  living;  and  justify  him,  as  a  pro- 
fessed servant  of  God,  from  every  change  or  suspicion 
of  hypocrisy:  and  they  will  be  adduced  as  evidence  of 
his  having  been  a  true  believer,  at  the  day  of  judgment. 
St.  James,  however,  does  not  say,  that  a  man  is  justified 
before  God  by  works;  and  probably  he  meant,  evi- 

•  Rom.  xi.  20.  7  2  Cor.  1.  24.  +  1  Pet.  i.  5. 


ON     THE    THIRD    CHAPTER.  233 

dentially  before  the  church  and  the  world.  But  St, 
Paul  and  St.  James  are  perfectly  agreed,  that  nothing 
•*  availeth  in  Christ  Jesus/'  (or  for  justification,)  "  but 
"  faith  which  worketh  by  love."* 

P.  cxx.  1.  2.  '  St.  Faul^  &c.'t  This  can  only  mean, 
that  the  two  wor^is  justify^  and  wo?'ks,  without  some 
addition,  do  not  occur  in  the  same  sentence,  in  St.  PauPs 
writings:  and  yet  even  this  is  not  quite  correct.  *'  If 
"  Abraham  were  justified  by  works,  he  hath  whereof 
"  to  glory."!  Here  works  are  excluded  from  justify- 
ing Abraham;  and  ceremonial  works,  or  works  of  the 
law,  could  not  be  intended.  The  same  is  manifestly 
shown,  though  not  in  exactly  the  same  words,  in  many 
other  places.  "  By  grace  are  ye  saved,  through  faith, 
"  and  that  not  of  yourselves,  it  is  the  gift  of  God;  not 
"  of  M'orks,  lest  any  man  should  boast;  for  we  are  his 
*'  workmanship,  created  in  Christ  Jesus  unto  good 
"  works,  which  God  hath  before  ordained,  that  we 
"  should  walk  in  them."§  Here  works,  of  every  kind, 
are  excluded  from  having  saved  us;  and  a  new  creation 
unto  good  w^orks  is  considered  as  a  part  of  our  salvation. 
Works  in  general  must  then  be  excluded  from  any 
share  in  our  justification. — "  Who  hath  saved  us,  and 
"  called  us  with  an  holy  calling,  not  according  to  our 
"  works,  but  according  to  his  own  purpose  and  grace, "If 
"  Not  by  works  of  righteousness,  which  we  have  done, 
"  but  according  to  his  mercy  he  saved  us." — "  That 

*  Gal.  V.  6. 

I  *  Whenever  St.  Paul,  in  speaking' of  justification,  uses  the  word  works 
'  or  deeds,  he  invariably  adds  "  of  the  law;"  *  he  frequently  says,  *'  a  man  is 
"  not  justified  by  the  works  of  the  latv,"  but  not  once  does  he  say,  a  man  is 
'  not  justified  by  works:  so  scrupulous  is  he  upon  this  point,  that  he  repeats 
*  the  expression,  •'  works  of  the  law,"  *  three  times  in  one  verse.  The  works, 
'  therefore,  which  he  rejects  from  any  share  in  justification,  are  the  cere- 
'  monial  works  of  the  law,  for  which  the  Judaizing'  Christians  contended  ' 
i  Rom.  Iv.  ?..  §  Epli.  ii.  8— 10  ^  ?.  Tim.  i.  9. 

VOL.   T.  U    h  ' 


23i  REMARKS 

'*  being  justified  by  his  grace,  we  should  be  made  heirs 
"  according  to  the  hope  of  eternal  life."*  No  distinc- 
tion is  here  made  between  one  sort  of  works  and 
another;  or  rather,  "  works  of  righteousness"  properly 
mean  '  obedience  to  the  moral  law.' — **  Therefore  by 
"  the  deeds  of  the  law  shall  no  flesh  be  justified  before 
'*  God,  for  by  the  law  is  the  kowledge  of  sin." — By 
what  law  is  "  the  knowledge  of  sin?"  By  the  moral,  or 
by  the  ritual  law?—"  I  had  not  known  sin,  but  by  the 
"  law;  for  I  had  not  known  lust,  except  the  law  had 
"  said,  Thou  shalt  not  covet."t  Indeed  all  the  apos- 
tle's preceding  discourse  had  been  concerning  the  vio- 
lations of  the  moral  law,  without  one  reference  to  the 
ceremonies:  "  by  which  he  proved  both  Jews  and  Gen- 
*'  tiles  to  be  all  under  sin;"  in  order  to  stop  every 
mouth,  and  bring  in  the  whole  world  "  guilty  before 
"  God."  "  Therefore  by  the  works  of  the  law,  &c."4: 
Indeed  it  does  not  appear,  why  ceremonial  works  ex- 
clusively, should  be  meant  by  the  "  works  of  the  law." 
Though  ceremonial  observances  introduced  the  subject, 
in  the  second  of  Galatians;  yet  the  apostle  afterwards 
says,  "  I  through  the  law,  am  dead  to  the  law:"  which 
accords  to  his  language  elsewhere,  when  he  says,  "  I 
"  was  alive  without  the  law  once,  but  when  the  com- 
*'  mandment  came,  sin  revived  and  I  died;"§  where  the 
moral  law  exclusively  is  meant  beyond  all  doubt:  and 
he  adds,  "  If  righteousness  come  by  the  law,  then 
*'  Christ  is  dead  in  vain;"  which  equally  holds  good  of 
the  moral  as  of  the  ritual  law. — "  As  many  as  are  of  the 
*'  works  of  the  law  are  under  the  curse:  for  it  is  written, 
"  Cursed  is  every  one,  that  continueth  not  in  all  things 
"  written  in  the  book  of  the  law  to  do  them."l[     Now 

•  Tit.  Hi.  4 — r.  f  Horn.  vii.  7.     F.T/3-y^/atv.     Ovk  irs^u/nna-U!.     Covet- 

ing.  Thou  shalt  not  covet.  t  llom.  iii.  9—20.  §  Comp.  Rom.  vii 

7—9,  with  Gal.  ii.  19—21.  H  Gal.  iii.  10. 


ON    THE     THIRD    CHAPTER.  235 

the  passage,  to  which  the  apostle  refers,  wholly  treats  of 
sins  against  the  moral  law,  without  a  singlejntimation 
of  the  ceremonies.*  "  The  works  of  the  law,"  there- 
fore, do  not  exclude  works  of  obedience  to  the  moral 
law. — It  was  the  tenth  commandment,  "  Thou  shalt  not 
"  covet,"  which  slew  the  sflf-righteous  hopes  of  Saul 
of  Tarsus.— Even  real  good  works,  "  the  fruits  of  the 
"  Spirit,"  (and  let  it  be  noted,  that  nothing  else  are 
called  good  ivorks^  in  the  New  Testament,)  can  do 
nothing  towards  our  justification. — '  Good  works,  which 
'  are  the  fruits  of  faith,  and  follow  after  justification, 
'  cannot  put  away  our  sins,  and  endure  the  severity  of 

*  God's  judgment."!  '  And  also  you  have  heard  the 
'  ancient  authors'  minds  of  this  saying.  Faith  in  Christ 

*  only  justifieth  man,  so  plainly  declared,  that  you  see, 
'  that  the  true  meaning  of  this  proposition,  or  saying, 
'  We  be  justified  by  faith  in  Christ  alone,  (according 
'  to  the  meaning  of  the  ancient  authors,)  is  this:  we  put 
'  our  trust  in  Christ  that  we  may  be  justified  by  God's 
'  free  mercy,  and  the  merits  of  our  Saviour  Christ  only; 

*  and  by  no  virtue  or  good  works  of  our  own  that  is  in 
'  us,  or  that  we  can  be  able  to  have,  or  to  do,  for  to  de- 
'  serve  the  same:  Christ  himself  only  being  the  merito- 
'  rious  cause  thereof.':}: 

Let  it  not  be  thought,  that  we  exclude  good  works 
from  our  system.  These  have  tiieir  place,  and  that  of 
the  greatest  importance,  yea,  of  absolute  necessity:  but 
it  is  not,  as  to  our  justification,  in  the  least  degree,  ex- 
cept as  evidencing  our  faidi  to  be  living  and  justify- 
ing.— '  It  may  seem  somewhat  extreme,  which  I  will 
'  speak;  therefore  let  every  one  judge  of  it,  even  as  his 
'  own  heart  shall  tell  him,  and  no  otherwise.  I  will  but 
'  only  make  a  demand:  if  God  should  yield  unto  us, 

•  Deut.  xxvii    l.i—S'i.         +  Art.  xii  '.  Homily  ol' srUvation,  tl\ird  p:u';. 


230  RJtMAEKS 

'  not  as  unto  Abraham;  if  fifty,  forty,  thirty,  twenty, 

*  yea,  or  if  ten  good  persons  can  be  found  in  a  city;  for 

*  their  sakes,  that  city  should  not  be  destroyed.     But 

*  and  if  he  should  make  an  offer  thus  large:  Search  all 
'  the  generations  of  men,  since  the  foil  of  our  father 
'  Adam;  find  one  man,  that  hath  done  one  action,  which 
'  hath  passed  from  him  pure,  without  aiiy  blemish,  or 

*  stain  at  all;  and  for  that  man's  only  action,  neither 
'  men  nor  angels  shall  feel  the  torments  which  are  pre- 

*  pared  for  both.     Do  you  think,  that  this  ransom,  to 

*  deliver  men  and  angels,  could  be  found  among  the 

*  sons  of  men?  The  best  things  which  we  do,  have 
'  something  in  them  to  be  pardoned;  how  then  can  we 
'  do  any  thing  meritorious,  or  worthy  to  be  rewarded.— 
'  We  acknowledge  the  dutiful  necessity  of  doing  well; 

*  but  the  meritorious  dignity  of  doing  well  we  utterly 
'  renounce.  The  little  fruit,  which  we  liave,  in  holiness, 
"  it  is,  God  knoweth,  corrupt  and  unsound;  we  put  no 

*  confidence  at  all  in  it;  we  challenge  nothing  in  the 
'  world  for  it;  we  dare  not  call  God  to  reckoning,  as  if 
'  we  had  him  in  our  debt-books.     Our  continual  suit  to 

*  him  is,  and  must  be,  to  bear  with  our  infirmities,  and 
^  to  pardon  our  offences.'*  In  this  quotation,  the  judi- 
cions  Hooker  goes  even  beyond  our  sentiments.  The 
word  unsound^  seems  too  strong  to  be  applied  to  the 
real  good  works  of  believers,  ''  the  fruits  of  the  Spirit," 
yet  these  are  grievously  defective.  As  "  the  fruits  of 
"  the  Spirit,"  they  are  most  holy:  but,  like  very  excel- 
lent wine,  when  put  into  a  cask,  which  has  not  been 
fully  cleansed;  as  performed  by  us,  they  lose  much  of 
their  fine  flavour,  and  contract  a  disagreeable  taste  from 
tfie  vessel,  through  which  they  have  passed. — We  must 
therefore  still  contend,  that  all  works  of  man  are  wholly 

*  Houk(a-. 


ON    THE    THIRD    CHAPTER.  237 

excluded  from  any  share  in  our  justification:  and,  what- 
ever diflference  there  may  be  in  other  respects,  between 
moral  and  ceremonial  works,  there  is  none  in  this  grand 
concern. 

P.  cxx.  Note.  *  Calvin,  &c.'*  We  can  bear  it, 
with  calmness,  when  faith,  or  even  repentance,  is  called 
the  condition  of  justification;  though  we  think  the  lan- 
guage inappropriate  and  iinscriptural:  but  we  must  most 
decidedly  oppose  the  idea,  of  our  works,  in  any  sense, 
being  *  the  appointed  condition  of  justification:'  not 
merely,  because  '  there  is  boasting  in  works,'  but  also, 
because  it  is  antiscriptural.  Faith  is  "  the  gift  of  God;" 
and  so  boasting  is  excluded:  faith  does  not  justify  us, 
except  as  it  receives  Christ,  that  we  may  be  "  made 
''  the  righteousness  of  God  in  him."  No  one  passage, 
either  in  Scripture,  or  in  the  authorized  writings  of  our 
church,  can  be  adduced,  in  support  of  the  sentiment. 
The  language  of  St.  James  implies  no  such  thing. 
"■  Seest  thou,  how  faith  wrought  with  his  works,  and 
"  by  works  faith  was  made  perfect?  And  the  Scripture 
*'  was  fulfilled  which  saith,  Abraham  believed  in  God^ 
*'  and  it  was  imputed  to  him  for  righteousness;  and  he 
"  was  called  the  friend  of  God."  '*  As  the  body,  with- 
"  out  the  spirit  is  dead;  so  fiiith  without  works  is  dead 
*'  also."  Working  and  moving,  evidence  a  man  to  be 
alive,  and  distinguish  him  from  a  dead  corpse:  but  tliey 
are  not  the  condition  of  his  being  made  alive,  in  any 
measure  or  degree:  being  entirely  subsequent  to  it;  as 
good  works  are  to  our  justification.     How  far  this  note 

*  *  Calvin  concludes,  that  if  works  have  any  share  in  justification,  there 
'  '  is  boasting  in  works:  tiiis  by  no  means  follows;  for  we  do  not  saj  tliat  works 
'  have  any  intrinsic  merit,  but  that  they  are  tlie  appointed  condition  of  jus- 
'  tification.  The  same  objection  would  hold  against  the  doctrine  of  justinca- 
'  tion  by  faith,  for  we  are  not  allowed  to  boast  of  faith,  or  to  consider  it  •j.v. 
*  possessing'  any  intrinsic  merit. ° 


238  REMARKS 

accords  with  his  Lordship's  statement,  in  the  preceding 
pages,  others  must  judge.  '  The  faith,  which  is  the 
'  means  of  salvation,  is  that  belief  of  the  truth  of  the 
'  gospel,  which  produces  obedience  to  its  precepts.'* 
Now,  if  faith  justifies,  and  obedience  or  good  works  are 
produced  by  faith;  how  can  these  subsequent  works  be 
tlie  condition  of  the  precedent  justification?  '  Works 
'  done  before  the  grace  of  Christ,  and  the  inspiration  of 
'  his  Spirit,  are  not  pleasant  to  God;  forasmuch  as  they 

*  spring  not  of  faith  in  Jesus  Christ:  neither  do  they 
'  make  men  meet  to  receive  grace, — yea  rather,  for  that 

*  they  are  not  done  as  God  hath  willed  and  commanded 
'  them  to  be  done,  we  doubt  not  but  they  have  the  na- 
'  ture  of  sin. 't  Works,  then,  before  faith,  are  worth- 
less, and  cannot  be  the  appointed  condition  of  justifica- 
tion; and  works  done  after  faith  are  too  late;  for  the  man, 
who  doeth  them,  has  been  previously  justified. 

P.  cxxi.  Note.  ^  yibraham,  ^c.^%  How  far  this  ac- 
cords with  justification  being  uniformly  spoken  of,  as  a 
past  transaction,  in  respect  of  believers,  may  be  a  ques- 
tion. §  But,  according  to  the  general  doctrine,  of  those, 
who  are  decided  in  respect  of  justification  by  faith  alone, 
justification  is  £i  permanenty  not  a  transient^  act  of  God. 
A  believer's  justification  may  be  more  clearly  manifest- 
ed to  the  soul  by  God,  at  one  time,  than  at  another;  and 
it  may  be  more  clearly  evidenced,  by  the  man's  con- 
duct, at  one  time,  than  at  another.  It  is,  however,  an 
abiding  state  of  acceptance  with  God;  and  whether  ever 
finally  lost  or  not,  is  not  here  the  question.     No  doubt, 

i' 

•  Page  103,  Kefiitfition.  t  Art.  xiii. 

:f  •  Abraham  seems  to  have  been  justified  three  times,  first,  when  by  the 
'  command  of  God  he  left  his  own  country,  Secondly,  when  he  belived  God's 
s  promise  of  numerous  descendants;  and.  Thirdly,  when  he  obeyed  God's 
'  command  to  offer  Iiis  son.' 

{  r.i{,'c  GP— U'2,  Refutation. 


ON    THE    THIRD    CHAPTER.  239 

Abraham  was  justified,  when  he  believed,  and  obeyed, 
and  left,  at  God's  command,  his  country  and  his  father's 
house:  but  this  was  not  declared,  as  far  as  we  know, 
till  a  considerable  time  afterwards;  when  "he  believed 
^'  in  the  Lord,  and  it  was  imputed  to  him  for  righteolis- 
"  ness."*  His  faith  was  afterwards  especially  evi- 
denced, when  he  obeyed  the  hard  command  of  offering 
Isaac  as  a  burnt- offering.  But  it  is  not  said  in  the  his- 
tory, that  he  was  then  justified.  His  faith  was,  howev- 
er, the  spring  and  motive  of  his  obedience,  and  was 
most  illustriously  displayed.  He  had  before  been  jus- 
tified, in  the  sight  of  God;  and  by  this  triumphant 
work  of  faith  and  labour  of  love,  his  justification  was 
evidenced,  and  declaratively  recognized,  and  published 
to  mankind,  for  the  instruction  of  all  future  generations. 
P,  cxxi.  last  line,     ^  God  Joreseeingt  ^c'l     "God 

*  Gen.  XV.  6.  Rom.  iv.  3.  9.  Jam.  li.  23. 

■j-  '  God,  foreseeing'  that  the  faith  of  Abraham  was  of  that  true  and  lively 

*  nature,  which  would  produce  obedience,  whenever  an  opportunit}'  offered, 
'  imputed  it  to  him  for  righteousness;  and  accordingly  he  did  obey  upon  the 
'  very  trying  occasion  of  God's  commanding  him  to  "offer  Isaac  his  son  upon 
"  the  altar-."  his  "  Faith  wrought  with  his  works;"  that  is,  his  fiiith  produced 
'  this  act  of  obedience;  by  it  liis  "  Faith  was  made  perfect;"  '  and  it  was  pro- 

*  ved,  that  he  possessed  the  genuine  principle  of  human  conduct,  a  confor- 
'  mi  ty  to  the  will  of  God:  he  was  therefore  "justified  by  works,"  for  if  he 
'  had  not  done  this  work,  or  at  least  expressed  a  sincere  readiness  to  do  it,  he 

*  would  not  have  been  justified,  disobedience  to  the  commands  of  God  being 
'    '  incompatible  wllli  a  state  of  justification.   Hence  it  follows  that  faith,  which 

'produced  works,  was  the  faith  which  justified  Abraham,  and  consequently 
'  the  faith  which  St.  Paul  meant,  when,  in  arguing  upon  justification  by  faith. 
'  he  appealed  to  the  justification  of  Abraham.  St.  Paul's  assertion,  therefore, 
'  is  this;  Abraham  was  justified  by  faith  which  produced  works:  St.  James's 
'  is,  Abraham  was  justified  by  works,  which  proceeded  from  faith.  These  as- 
'  sertions  are  in  substance  the  same;  and  St.  James,  in  pointing  out  the  true 
'nature  of  Abraham's  faith,  only  intended  to  correct  the  error  of  those,  who 
'  had  misinterpreted  the  doctrine  of  St.  Paul.  This  instance  of  Abraham's 
'  justification;  the  still  earlier  examples  of  Noah,  Enoch,  and  Abel;  and  the. 
'  more  recent  ones  of  Gideon,  David,  and  the  prophets  under  the  Mosaic 
'  (Economy,  mentioned  by  St.  Paul  upon  another  occasion,  mark  the  uniform - 
'  ity  of  God's  dealings  with  mankind  in  every  period  of  the  world,  andestab- 


240  REMARKS 

•='  who  knoweth  the  hearts,"  not  only  foresaw^  but  saw 
at  the  time,  '  that  the  faith  of  Abraham  was  of  that  true 

*  and  lively  nature,   which  would  produce  obedience, 

*  whenever  an  op^wrtunity  offered.     Upon  the   trying 

*  occasion  of  God's  conamanding  him  to  "offer  Isaac 
*'  his  son  upon  the  altar,'*  his  "  faith  wrought  with  his 
"  works;"  that  is,  *  his  faith  produced  obedience,  by  it 
'  his  "  faith  was  made  perfect,"  '  and  it  was  proved^  &c.' 
All  this,  for  substance,  is  the  view,  that  Calvinists  in 
general  would  give  of  this  passage. — '  Disobedience  to 

*  the  commands  of  God  being  incompatible  with  a  state 

*  of  justification.'  No  doubt,  deliberate  habitual  dis- 
obedience is  here  meant:  for  "  in  many  things  we  offend 
"  all.*'  Abraham's  conduct,  in  denying  his  wife,  and 
saying  "  my  soul  shall  live  because  of  thee,"*  implied 
no  small  degree  of  unblief  and  distrust,  and  reliance  on 
a  creature;  and  was  not  conformity  to  the  will  of  God. 
In  other  respects  the  statement  in  these  pages,  as  recon- 
ciling the  doctrine  of  the  two  apostles,  is  to  me  satisfac- 
tory. The  language,  produce^  produced^  (not  contains,) 
should  not  pass  unnoticed. 

P.  cxxiii.  1.  14.  '  It  is,  &c.'t  Nothing  can  be  a 
more  gross  perversion  of  any  doctrine,  than  to  maintain, 
that  a  dead  and  barren  faith  is  sufficient  to  justification 
and  salvation;  because  the  Scripture  teaches  us  that  we 
are  justified  and  saved  by  a  living,  operative,  and  fruit- 

'  lish  these  funclamental  and  universal  principles  of  the  divine  dispensations, 
'that  "without  faith  it  is  impossible  to  please  God;"  and  that  "faith  witli- 
'•  out  works  is  dead." 

•  Gen.  xii.  13. 

•  '  It  is  scarcely  possible  to  imagine  a  more  gross  pen'crsion  of  any  doc 

*  trine,  than  that  which  we  have  been  now  considering.     St.  Paul  meant,  that 

*  ceremonial  works  were  not  necessary  ftc/o/e  justification;  whereas  these  men 

*  pretended  St.  Paul's  authority  for  maintaining  that  moral  works  were  not 

*  necessary  after  justification.  Ceremonial  works  are  not  necessary  to  obtain 
'  justification  in  this  world;  therefore,  say  they,  moral  works  are  not  neces- 

*  sary  to  obtain  justification  or  salvation  in  ttie  world  to  come.* 


ON    THE    THIRD    CHAPTER.  241 

fill  faith:  but  how  far  the  statement  here  given  is  scrip- 
tural, or  agrees  with  the  authorized  writings  of  our 
church,  may  be  questioned.  Did  St.  Paul  mean,  that 
moral  works  were  needful  before  justification,  though 
ceremonial  works  were  not?  And  needful,  in  order  to 
justification?  for  that  is  the  question.  If  so,  where  were 
the  moral  works  of  the  Corinthians  to  whom  St.  Paul 
preached  the  gospel?  "  Such  were  some  of  you;  but, 
"  ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justi- 
"  fied,  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
*'  of  our  God."* — '*  To  him  that  worketh  not,  but  be- 
'*  lieveth  in  him,  that  justifieth  the  ungodly,  his  faith  is 
"  counted  for  righteousness.  Even  as  David  also  de- 
"  scribeth  the  blessedness  of  the  man,  unto  whom  God 
'-'■  imputeth  righteousness  without  works."!  "  What 
"  shall  we  say  then?  that  the  Gentiles,  which  followed 
"  not  after  righteousness,  have  attained  to  righteousness, 
"  even  the  righteousness  of  faith.  But  Israel,  which 
•'  followed  after  the  law  of  righteousness,  hath  not  at- 
"  tained  to  the  law  of  righteousness.  Wherefore?  Be- 
"  cause  they  sought  it  not  by  faith,  but  as  it  were  by 
**  the  works  of  the  law:  for  they  stumbled  at  that  stum- 
"  bling-stone."|.  Was  any  true  believer  ever  excluded 
from  justification,  because  he  had  not  previously  done 
moral  works?  And  whatt  are  moral  works?  Doubtless 
acts  of  obedience  to  the  moral  law  of  God.  But  "  the 
"•*  carnal  mind  is  enmity  against  God;  for  it  is  not  sub- 
'*  ject  to  the  law  of  God,  nor  indeed  can  be."§  And. 
therefore  all  '  works  which  spring  not  from  fliith  in 
'  Christ, — we  doubt  not  have  the  nature  of  sin.' 

Again,  did  St.  Paul  teach  \k\^X.  ceremonial  works  were 
needful  after  justification?  for  this  the  distinction  seems 

•  1  Cor.  vi.  9—11.  t  Rom.  ix.  30—32. 

fRom.iv.S— 5.  •  §  Rom.  viii.  7,  8. 

VOL.   I.  I    i 


242  -     REMARKS 

to  imply.  '  Therefore  say  they,  moral  works  are  not 
'  necessary  to  obtain  justification,  or  salvation  in  the 
'  world  to  come.'  Justification  has  before  been  shown 
by  his  Lordship  to  belong  to  this  life,  and  is  distinguish- 
ed from  salvation.'"^  That  good  works  are  not  neces- 
sary to  justification,  has  been  shown;  for  the}'  spring 
from  justifying  faith,  and  are  "  the  fruits  of  the  Spirit:" 
but  they  are  needful  for  "  salvation  in  the  life  to  come:" 
not  as  in  any  sense  meriting  that  blessedness;  but  as 
evidencing  ©ur  faith  to  be  living  and  justifying;  and  for 
various  other  important  purposes:  as  it  will  be  shown 
hereafter. 

P.  cxxiii.  1.  25.  '  'Faith,  &c.'t  His  Lordship  hath 
fully  shown,  that  such  a  faith  as  is  here  described,  can- 
not justify. J  But  how  could  they  be  kept  in  a  state  of 
justification,  Avho,  haying  only  a  dead  faith,  never  were 
justified?  Dead  faith  is  no  better  than  direct  unbelief; 
and,  "  he  that  belie veth  not  the  Son  shall  not  see  life, 
"  but  the  wrath  of  God  abideth  on  him;"§  and  in  this 
state  he  must  abide,  unless  he  believe  with  a  true  and 
living  fliith. 

P.  cxxiv.  1.  11.  '  If  they  disobey,  the  pardon  is  can- 
*  celled.'  Habitual  disobedience  proves  a  professed  be- 
liever's faith  to  be  dead  and  worthless.  If  he  never  had 
any  other  faith,  he  never  was  pardoned;  and  therefore 
his  pardon  cannot  be  cancelled.  It  needs  not  here  be 
argued,  whether  living  faith  ever  fails,  or  degenerates 
into  dead  faith:  but  the  language  of  Scripture  is  very 
expressive,  respecting  forgiveness  of  sins,     *'  As  far  as 

*  Page  100—102,  Refutation. 

I  Faith  alone  is  sufficient;  meaninj;;^  instead  of  a  true  and  lively  faith  pro-  " 
«  ductive  of  obedience,  a  bare  assent  to  the  truth  of  the  gospel,  without  any 
'  practical  regard  to  its  precepts.    They  vainly  hoped  tl?at  tljis  spurious  faith 
«  would  keep  them  in  a  state  of  justiScation  in  this  life,  and  finally  procure 
'  them  salvation  in  the  next.' 

^  Pages  104,  105,  Refutation.  §  John  iii.  36, 


ON     THE     THIRD    CHAPTER.  243 

"  the  east  is  from  the  west,  so  far  hath  he  removed  our 
"  transgressions  from  us."*  "  I  will  for^ve  their  ini- 
*'  quity,  and  I  will  remember  their  sin  no  morey\ 
"  The  iniquity  of  Israel  shall  be  sought  for,  and  there 
''  shall  be  none;  and  the  sins  of  Judah,  and  they  shall 
"  not  be  found:  for  I  will  pardon  them  whom  I  re- 
"  serve.":}:  "  Thou  hast  cast  all  my  sins  behind  thy 
"  back."§  "  He  will  subdue  our  iniquities,  and  thou 
"  wilt  cast  all  their  sins  into  the  depths  of  the  sea."1[ 
What  is  sunk  in  shallow  water,  may  be  got  tip  again; 
but  that  which  sinks  to  the  bottom,  in  the  depths  of  the 
sea,  will  never  more  be  brought  forth.  "  There  is  no 
"  condemnation  to  them  that  are  in  Christ  Jesus,  who 
*'  walk  not  after  the  flesh  but  after  the  Spirit.  "1|  "  They 
'*  shall  not  come  into  condemnation;  but  are  passed 
"  from  death  unto  life."**-  They,  who  "  in  time  of 
''  temptation  fell  away,"  had  "  no  root  in  themselves:" 
"  the  foolish  virgins  had  no  oil  in  their  vessels;"  and  the 
intruder,  at  the  marriage-feast,  had  not  the  wedding- 
garment.     Indeed   '  the  servant,  whose  debt  was  for- 

*  given  by  his  Lord,  but  who  afterwards  refused  to  for- , 

*  give  his  fellow -servant,  was  severely  rebuked,  and  de- 
'  livered  to  the  tormentors  to  suffer  punishment,  for  that 

*  very  debt  which  had  been  forgiven.'ff  And  how  far 
this  single  instance  of  a  cancelled  forgiveness,  so  much 
as  intimated  in  Scripture,  is  to  preponderate  against  all 
the  texts  before  quoted,  the  reader  must  determine. 
Expositors  in  general  think,  that  circumstances  in  para- 
bles are  to  be  explained  according  to  the  clear  import 
01  other  Scriptures;  and  not  used  to  decide  controverted 
points  of  doctrine.     The  language  of  him,  who  owed 

•  Ps.  ciii.  12.  t  Jer.xxxi.  34     Heb.  vUi.  12.  x.  17.  *  .Ter.  1.  20. 

§  Is.  xxxviii.  ir.  "^f  ^r-c.  vii.  19.  I!  Rom.  viii.  1.         **  .John  v.  24. 

It  Refiitatioa. 


244  HE  MARKS 

the  iminciise  sum  of  ten  thousand  talents,  "  Have  pa- 
"  tience  with  me,  and  I  will  pay  thee  all;"  of  which  he 
had  no  prospect,  Was  very  dissimilar  from  that  of  the 
publican,  *'  God  be  merciful  to  me,  a  sinner!" — "When 
**  they  had  nothing  to  pay,  he  frankly  forgave  them 
"  both."  And  his  harsh  treatment  of  his  fellow- servant, 
is  as  little  like  the  part  of  that  "  faith,  which  worketh  by 
"  love;"  as  his  undertaking  to  pay  the  whole  debt  was 
like  the  contrition  and  humility  of  a  true  penitent.  If, 
however,  a  true  believer  loses  his  living  faith,  and  com- 
mits sins,  and  does  not  deeply  repent;  his  pardon  no 
doubt  is  cancelled,  and  he  will  finally  perish:  nay,  if  he 
fall  into  sin,  or  grow  negligent  in  his  duty;  he  will  lose 
''  the  joy  of  God's  salvation,"  and  be  exposed  to  alarms, 
*and  rebukes,  and  sharp  corrections;  till  he  become  zea- 
lous and  repent. 

P.  cxxiv.  1.  18.  '  To  the  much,  &c.'*  Dead  faith 
does  not  justify:  living  faith  will  preserve  the  believer 
in  a  justified  state.  Concerning  this  the  scriptural  lan- 
guage is  very  decided.  *'  By  faith  ye  stand."t  "  We 
"  walk  by  faith. "J  '•  Above  all  taking  the  shield  of 
"  faith,  whereby  ye  shall  be  able  to  quench  ail  the  fiery 
"  darts  of  the  wicked."^  "  Fight  the  good  fight  of  faith, 
**  lay  hold  on  eternal  life."  '*  The  life,  which  I  now 
"  live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of 
"  God. "II  Certainly  that  faith,  which  does  not  work 
by  love,  can  do  none  of  these  things:  neither  can  it  give 
*  the  first  entrance  into  a  state  of  justification.'  But 
faith  which  *'  worketh  by  love,"  will  manifest  itself  by 

•  '  To  the  inuch  iigitalcd  question,  tlici-efore,  wlictlicr  works  be  necess:ii> 
'  to  justification,  we  iinswer,  that  if  by  justlticatioii  be  meant  tlie  first  en- 
'  trance  into  a  state  of  justification,  works  are  not  necessary;  if  by  justifica- 
« tion  be  meant  the  continuance  in  a  stale  of  just'.ficiuion,  works  are  ncces- 
'  sary.' 

f  See  on  p.  119,  Refutation.  t  2  Cor.  v.  7. 

§Eph'.  vi.  16.     1  Tim.  vi.  V2.  H  Gal.  ii.  20. 


ON    THE     THIRD     CHAPTER.  245 

"  the  work  of  faith,  and  labour  of  love,  and  patience  of 
"  hope,"  and  "  patient  continuance  in  well-doing:" 
yet,  after  all,  to  the  very  last,  it  is  by  faith  alone,  that 
we  abide  in  a  justified  state:  because,  to  the  last,  we 
are  in  ourselves  sinners:  our  best  days  are  days  of  im- 
perfect obedience;  our  best  actions  are  imperfect,  defec- 
tive, if  not  defiled;  and  our  dying  prayer  must  be, 
*'  God  be  merciful  to  me  a  sinner."*  Forgiveness  is 
only,  by  the  blood  of  Christ,  and  by  faith  in  him;  and 
therefore  faith  alone  saves  the  sinner  from  first  to  last: 
though  not  a  faith  which  is  solitary  or  alone  in  him, 
who  is  saved;  but  one,  which  produces  good  works,  as 
certainly  as  a  good  tree  brings  forth  good  fruit.  "  But 
**  ye,  beloved,  building  up  yourselves  on  your  inost  holy 
'"''  faith^  praying  in  the  Holy  Ghost,  keep  yourselves  in 
"  the  love  of  God;  looking  for  the  mercy  of  our  Lord 
*'  Jesus  Christ,  unto  eternal  life."t 

P.  cxxiv.  1.  24.  '  By  this,  &c.'|  By  the  simple 
distinction  between  living  faith,  and  dead  faith,  all  this 
is  more  completely  answered;  many  other  difficulties 
are  removed;  apparent  inconsistencies  reconciled,  and 
pernicious  inferences  obviated. 

P.  cxxiv — cxxviii.  It  appears  to  me,  that  his  Lord- 
ship, in  these  pages,  hag  decidedly  the  best  of  the  ar- 
gument, in  those  points,  ( whether yazV/z,  and  the  merits 
of  Christ  mean  the  same  thing,)  respecting  which  he 
differs  from  Dr.  Pearson,  christian  advocate  of  the  Uni- 

*  See  note  on  p.  81,  Refutation.  f  Jude  20,  21. 

\  *  By  this  distinction,  we  support  the  fundair.ental  principle  of  tlxe  gospel, 
'justification  by  faith  in  Christ;  and  at  the  same  time  secure  the  main  pur- 
'pose  of  our  Saviour's  incarnation  t..iid  death,  "who  gave  himself  for  us, 
"  tliat  he  might  redeem  us  from  all  iniquity,  and  purify  unto  himself  a  pe- 
"  cullar  people,  zealous  of  good  works;"  we  show  the  consistency  of  justifi 

*  cation  by  faith  alone  with  the  necessity  of  personal  rigliteousncss  and  holi- 

*  ness;  we  vindicate  the  mercy  of  God  and  the  atonement  of  Christ,  while  •i\  <-. 

*  afford  the  sti'onsrcst  possible  sanction  to  the  cause  of  moral  virtue.' 


246  REMARKS 

versity  of  Cambridge.   But  this  is  not  our  present  con- 
cern. 

P.  cxxvii.  Note.  *  Whoever,  &c.'*  This  note  con- 
tains an  important  instruction.  Faith  bears  the  same 
relation  to  revealed  truth,  which  the  eye  does  to  light: 
without  the  one,  the  other  must  be  useless;  and  God 
would  never  have  created  eyes,  if  he  had  not  created,  or 
purposed  to  create,  light.  "  The  sure  testimony  of 
"  God,"  is  that  which  faith  credits  and  trusts;  and  thus 
the  simplest  believer  is  made  "  wise  unto  eternal  salva- 
"  tion,  by  faith  in  Jesus  Christ."  But  all  other  faith,  in 
matters  of  religion,  must  either  be  mere  opinion,  or 
credit  given  to  human  testimony  reasoning,  or  authority. 

P.  cxxix.  1.  6.  *  The  word,  &c.'t  There  was,  it 
seems,  only  one  place,  in  which  it  was  convenient  to 
translate  the  word  ^r/cn-K,  belief:  for  it  is  the  same  word, 
which  is  in  other  places  rendered  faith.  It  is  used  in 
the  New  Testament,  in  varied  senses, 

P.  cxxix.  1.  20,  *  No  man,  &c.'J  If  this  be  well 
grounded,  as  no  doubt  it  is,  what  are  we  to  think  of 
that  statement  concerning  faith,  which  has  lately  been 
considered?^ 

*  *  Whoever  will  examine  the  numerous  passages  of  Scripture,  in  which 

*  the  word  faith  occurs,  without  any.  adjunct,  will  find  that  something  is 

*  always  understood'.    Faith  must  have  an  object.     Faith  is  of  itself  an  im- 

*  perfect  expression,  though  perhaps  from  its  frequent  use,  and  the  obvious- 

*  ness  of  the  person  or  thing  signified,   it  is  scarcely  noticed  as  such.     The 

*  name  of  faith,  says  Hooker,  being  properly  and  strictly  taken,  it  must  needs 
'  have  reference  unto  some  uttered  word  as  the  object  of  belief.' 

f  •  The  word  believe,  in  all  its  various  inflexions,  occurs  many  hundred 
'  times,  but,  if  I  mistake  not,  the  word  belief  occurs  only  once,  in  the  New 
'  Testament.' 

%  '  No  man,  says  the  learned  and  judicious  Hooker,  can  attain  belief  by  the 
'  bare  contemplation  of  heaven  and  earth,  for  that  they  neither  are  sufficient 

*  to  give  ws  as  much  as  the  least  spark  of  light,  concerning  the  very  princi- 
'  pal  mysteries  of  our  faith.' 

<;  Pages  102,  103,  Kefutation. 


ON    THE     THIRD    CHAPTER.  247 

P.  cxxx.  1.  1.  '  That  belief:*  "  Dead  faith"  may 
thus  exist,  and  often  does:  but  not  the  faith  which  is 
living  and  operative;  and  which  "  worketh  by  love," 
"  overcometh  the  world,"  and  *  may  be  as  evidently 
'  known,  as  a  tree  is  discerned  by  the  fruit.' 

P.  cxxx.  Note  from  Doddridge.  '  As  k  is:\  This 
quotation  is  sufficient,  in  respect  of  what  is  adduced 
about  the  faith  spoken  of,  in  the  thirteenth  of  the  first 
of  Corinthians. 

P.  cxxxi.  1.  2.  '  We  have^  &c.'J  In  what  respects 
love  is  greater  than  even  true  faith  has  before  been 
shown: §  and  no  doubt,  it  is  far  more  easy  to  prevail 
with  men  to  adopt  a  new  creed,  than  to  lead  a  new  life. 
Man's  arguments  and  persuasions,  especially  when  re- 
commended by  selfish  motives,  will  do  the  former:  but 
God  alone,  by  a  new  creation,  can  effect  the  latter. — 
''  We  are  his  workmanship,  created  in  Christ  Jesus 
*'  unto  good  works. "H     *  And  lest  any  one  should  be 

*  deceived,  for  lack  of  a  right  understanding  thereof,  it 

•  '  That  belief  or  faith  may  exist,  unaccompanied  by  any  of  the  christian 
•virtues  and  graces,  appears  from  the  case  of  Simon  Magus,  already  re- 
'  ferred  to,  who  is  said  to  have  •'  beheved,"  and  yet  "  his  heart  was  not  right 
*•  in  the  sight  of  God;"  lie  was  "  in  the  gall  of  bittei-ness,  and  in  the  bond  of 

*  iniquity." 

f  ♦  As  it  is  here  supposed  that  this  faith  might  in  fact  be  separated  from 
'  love,  it  cannot  signify  the  same  as  in  the  Epistle  to  the  Romans,  where  it  is 

*  such  an  assent  to  a  divine  declaration  as  produces  a  suitable  temper  and 

*  conduct.'     Doddridge. 

^  *  We  have  therefore  this  apostle's  authority,  not  only  for  maintaining  the 
'  possibility  of  faith  existing  without  charity,  and  its  utter  inefficacy  in  that 

*  case,  but  also  tor  considering  charity  as  superior  to  faith  when  they  "  abide" 
'  together.  Nor  is  it  difficiUt  to  comprehend  the  reason  of  this  superiority, 
'  for  surely  it  is  more  easy  to  convince  the  understanding  of  the  truth  of  the 
'  gospel,  than  to  correct  tlie  selfishness  of  our  nature,  and  to  impress  our 
'  minds  v/ith  the  principles  of  divine  love,  or  piety  towards  God,  and  of  uni- 
"versal  benevolence  towards  men,  so  as  to  practise  both,  in  the  degree  re- 
'quired  by  our  holy  religion,  namely,  to  "love  God  with  all  our  heart,  and 
"  soul,  and  strength,"  and  "  our  neighbour  as  ourselves." 

h  On  p.  102,  Refutation.  1[  F,ph.  ii.  10. 


246  REMAKKS 

^  is  diligently  to-  be  noted,  that  faith  is  taken  in  the 

*  Scripture,  two  manner  of  ways.  There  is  one  faith, 
'  whicli  in  Scripture  is  called  a  dead  faith,  which  bring- 
'  eth  forth  no  good  works;  but  is  idle,  barren,  and  un- 
'  fruitful.    And  this  faith,  by  the  holy  apostle  St.  James, 

*  is  compared  to  the  faith  of  devils,  which  believe  God 
*to  be  true  and  just,  and  tremble  for  fear;  yet  they  do 
'  nothing  well,  but  all  evil.  And  such  faith  have  the 
'  wicked  and  naughty  christian  people,  which  confess 

*  Godj  as  St.  Paul  saith,  in  their  mouths,  but  "deny 
"  him  in  their  deeds,  being  abominable,  and  without 
"  the  right  faith,*  and  to  ail  good  works  reprovable." 
— r*  It  consisteth  only  in  believing  the  word   of  God, 

*  that  it  is  true.  And  this  is  not  properly  called  faith. 
'•But as  he  that  readeth  Caesar's  Commentary,  believing 
'■  the  same  to  be  true,  hath  thereby  a  knowledge  of 

*  Cesar's  life,  and  notable  acts,  because  he  believeth 

*  the  history  of  Caesar,  of  whom  he  looketh  for  no  help 

*  or  benefit:  even  so  he,  who  believeth  all  that  is  spoken 

*  of  God  in  the  Bible  is  true;  and  yet  liveth  so  ungodly, 
'  that  he  cannot  look  to  enjoy  the  promises  and  benefits 

*  of  God;  although  it  may  be  said,  that  such  a  man  hath 
'  a  faith  and  belief  to  the  words  of  God;  yet  it  cannot 

*  be  said,  that  he  believeth  in  God.' — '  Another  faith 

*  there  is  in  Scripture,  which  is  not,  as  the  aforesaid 
*■  faith,  idle,  unfruitful,  and  dead,  but  worketh  by  cha- 
"■  rity,  Sec' — '  This  faith  doth  not  lie  dead  in  the  heart, 

*  but  is  lively  and  fruitful  in  bringing  forth  good 
'  works. 't — Now  this  faith  certainly  cannot  consist 
without  charity;  and  we  have  no  controversy  with  any 

•  Tit.i.  If).  Atth^w  from  Amt^im.  John  iii.  36.  Rom.  si.  30.  xv.  31.  Gi-. 
Words  from  this  root,  sometimes  convey  the  idea  of  unbelief,  and  at  otherSj 
of  disobedience.     Hcb.  iii.  IH.     1  Ptt.  ii.  7,  8.     Gr. 

t  Homily  on  f;iitl),  first  pari. 


ON   THE   THIRD   CHAPTER.  249 

man,  about  another  kind  of  faith:  but  this  !;cth  justi- 
fies, tind  preserves  a  man,  in  a  justified  state. 

P.  cxxxii.  1.  2.  '  Suppose f  &c.'^-  Is  not  this  the 
ease  with  nominal  Christians,  as  certainly  as  it  was  of 
Jews,  not  to  say  heathens? 

'1.11.    ^  Having,  ^c,''\    Baptism,  where  it  may 

be  had,  is  essential  to  "the  obedience  of  faith,"  which 
must  be  incomplete,  where  this  sacred  ordinance  is 
neglected;  and  the  Lord's  supper  is  essential  in  the 
same  way:  but  are  either  of  them  '  essential  to  entitle  a 

*  man  to  the  blessings  of  the  new  and  gracious  dispen- 
'  sation?'  Are  they  so  essential,  that  no  one  can  be 
saved  without  them?  If  so,  we  are  both  justified  and 
save(l  by  baptism,  or  by  the  Lord's  supper,  and  not  by 
faith.  Faith  is  essential:  because  without  faith  no  adult 
can  be  justified;  and,  because  all  who  believe  are  jus- 
tified; but  can  this  be  said  of  baptism?  "  In  Christ 
*'  Jesus,  neither  circumcision  availeth  any  thing  nor  un- 
*' circumcision;  but  faith,  which  worketh  by  love."t 
Eagerness  for  either  baptism,  or  any  other  external  ob- 
servance, often  arises,  especially  in  persons  newly 
brought  under  concern  about  their  souls,  from  misap- 
prehension, and  leads  to  an  ungrounded  confidence,  of 

♦  *  Suppose  him,  which  was  the  case  of  every  Jew  and  of  every  heathen, 
'to  have  been  guilty  of  a  vanety  of  sins.' 

t  *  Having  underalood  that  baptism  was  essential  to  entitle  him  to  the  bles- 
'  sings  of  this  new  and  merciful  dispensation,  of  the  divine  authority  of  which 
'he  was  fully  persuaded,  he  would  eagerly  apply  to  some  one  of  those  who 

*  were  commissioned  to  baptize;  and  baptism,  administered  according  to  the 

*  appointed  form  to  a  true  believer,  would  convey  justification;  or  in  other 
'  words,  the  baptized  person  would  receive  remission  of  his  past  sins,  would 

*  be  reconciled  to  God,  and  be  aceounted  just  and  righteous  in  his  sight. — 
'  Baptism  would  not  only  wash  away  the  guilt  of  all  his  formei*  sins,  both 
'  original  and  actual,  and  procure  to  him  acceptance  with  God;  but  it  would 
'  also  communicate  a  portion  of  divine  grace,  to  counteract  the  depravity  of 

*  his  nature,  and  to  strengthen  his  good  resolutions, ' 

%  Gal.  V.  6, 

vol*.   I,     ■  K  k 


250  REMARKS 

being  in  a  state  of  acceptance,  though  not  partakers  of 
faith  working  by  love;   of  which  neither  their  teiHpers 
nor  conduct  give  any  clear  evidence.  We  ought  indeed 
to  "  make  haste,  and  delay  not  to  keep  God's  com- 
*'  mandments:"    yet   the   exhortation   concerning  the 
Lord's  supper  is  "  Let  a  man  examine  himself;  and  so 
*'  let  him  cat  of  that  bread,  and  drink  of  that  cup."* — 
And  why  it  should  not  be  the  same,  in  respect  of  bap- 
tism, as  received  by  adults,  does  not  appear:   but  being 
'  eager  to  be  baptized,*  under  a  persuasion,  that  it  is 
essential  to   salvation,   counteracts  the  exhortation. — - 
Concerning  such  an  eagerness  we  read  nothing  in  the 
New  Testament,  except  the    Ethiopian   treasurer   be 
supposed  a  case  in  point.     His  situation,  however,  was 
peculiar:  he  had  for  the  first  time  heard  a  christian  mi- 
nister, and,  having  before  manifested  a  pious,  enquir- 
ing, humble,  and  teachable  disposition,  he  was  at  once 
fully  convinced,  that  "  Jesus  was  the  Christ,  the  Son  of 
*'  God."     He  was  journeying  to  a  far  distant  land,  re- 
mote from  the  ministers  of  Christ,  where  none  would 
be  found  to  administer  baptism;  and  before  he  parted 
with  his  kind  instructor,  *'  He  says,  See  here  is  water, 
"  what  doth  hinder  mc  to  be  baptized?    And  Philip 
*'  said,  If  thou  believest  with  all  thine  heart,  thou  may- 
"  est:    and  he  answered  and  said,  I  believe  that  Jesus 
*'  Christ  is  the  Son  of  God."t     Now,  nothing  can  be 
more  clear,  than  that  if  his  profession  was  sincere,  (as  no 
doubt  it  was),  he  was  "justified  by  faith,"  before  he 
was  baptized:  and  that  his  baptism  was  a  profession  of 
his  faith,  *'  and  a  seal  of  the  righteousness  of  the  faith, 
"  which  he  had  yet  being  unbaptized."J    But  if  he  had 
not  truly  believed,  would  his  baptism  have  conveyed 
justitication?    The  unbaptized  true  believer,  therefore, 

•  1  Cor.  xi.  28.  f  Acts  viii.  36— 38  i  Uom.  iv.  12. 


0^    THE    THIRD    CHAPTER.  251 

is  "justified  by  faith,"  before  he  is  baptized;  and  his 
baptism  is  the  profession  of  his  faith,  the  recognition  of 
that  profession,  his  admission  into  the  church  of  Christ, 
and  a  pledge  to  assure  him  of  the  blessing.     It  is  also 

*  a  means  of  grace,'  for  the  confirming  and  strengthen- 
ing of  his  faith. — '  Sacraments — be  sure  xvitnesses  and 

*  effectual  signs  of  grace,  and  God's  good  will  towards 
'  us,  by  which  he  doth  work  invisibly  in  us,  and  doth 
*^  not  only  quicken,  but  also  strengthen  and  confirm  our 
'faith.'*  *  Baptism  is  also  a  sign  oi  regeneration,  or 
'  new-birth,  whereby,  as  by  an  instrument,  they  who 
'  receive  baptism  rightly,  are  grafted  into  the  church, 
'  the  promises  of  the  forgiveness  of  sins,  and  of  our 

*  adoption  to  be  the  sons  of  God  by  the  Holy  Ghost, 
'  are  visibly  signed  and  sealed:  faith  is  confirmed,  and 
'  grace  increased,  by  virtue  of  prayer  unto  God.'f — 
Now  these  words  are  not  of  the  same  import,  with  those 
quoted  from  the  Refutation.  They  do  not  assert,  that 
'  baptism  conveys  justification,'  even  to  a  true  believer; 
or  that  the  baptized  person  would  receive  remission  of 
his  past  sins,  would  be  reconciled  to  God,  and  account- 
ed just  and  righteous  in  his  sight.  They  only  declare, 
that  these  blessings  are  '  visibly  signed  and  sealed;' 
even  as  Abraham's  righteousness  of  faith,  was  signed 
and  sealed  by  circumcision:  but  he  had  been  pardoned, 
reconciled,  and  justified  before.  God  '  conveys  justi- 
'  fication,'  not  by  baptism,  but  by  faidi,  not  to  the  bap- 
tized person,  but  to  him  who  believeth;  not  at  the  time 
of  baptism,  but  at  the  time  of  believing:  and  baptism  is 
the  sign  and  seal  of  this.  Neither  does  the  article  say, 
that  '  baptism  would  wash  away  sin,'  which  the  blood 
of  Christ  alone  can  do;  but  *  that  the  promises  of  for- 
'  giveness  are  thereby  signed  and  sealed;'  nor  yet,  that 

*  Art.  XXV.  f  Art.  xxvii. 


25i  llEMAKKS 

baplisun  *  communicates  a  portion  of  divine  grace,  "&c.' 
but  that  '  faith  is  confirmed,  and  grace  increased  by 
*  virtue  of  prayer  unto  God.'  A  portion  of  grace  and 
faith,  therefore,  had  previously  been  communicated. — - 
In  no  other  instance,  than  that  before  mentioned,  do  we 
read  of  an  eagerness  for  baptism,  in  the  New  Testa- 
ment; unless  the  application  of  the  Pharisees  and  Sad- 
duceestoJohn  Baptist,  be  so  considered:  and  we  know 
what  warnings  and  instructions  he  gave  them  on  the 
occasion.*  The  mention  of  baptism,  on  the  day  of 
Pentecost,  came  from  Peter,  not  from  his  hearers;  he 
was  earnest  with  them  to  show  that  they  truly  repented 
of  having  crucified  the  Lord  of  glory,  and  of  all  their 
other  sins,  by  openly  professing  their  faith  in  him, 
whom  they  had  crucified,  as  risen  and  ascended,  f  Ana- 
nias urged  Saul  to  "  Arise  and  be  baptized,  and  wash 
*'  away  his  sins,  caHing  on  the  name  of  the  Lord."J-— 
Saul's  earnestness  had  been  in  prayer:  "Behold  he 
*'prayeth;"  not  about  baptism;  to  which  probably,  af- 
ter he  understood  the  extreme  atrociousness  of  his  past 
conduct,  he  supposed  he  was  not  a  proper  person  to  be 
admitted.  The  centurion  and  his  friends  were  earnest 
to  hear  the  word  of  salvation  from  Peter:  but  even  after 
their  faith  had  been  attested,  by  the  pouring  out  of  the 
Holy  Spirit  on  them,  as  on  the  apostles,  at  the  day  of 
Pentecost;  they  showed  no  eagerness  to  be  baptized; 
and  the  proposal  of  it  was  made,  not  by  them,  but  by 
the  apostle,  y  The  alarmed  jailor  was  eager  to  have  "the 
important  question  answered,  "  What  must  I  do  to  be 
^'  saved?"  and  he  was  baptized  that  same  night:  but  he 
.■^ecms  to  have  been  more  earnest  to  show  the  sincerity 
of  his  repentance  and  faith,  by  his  works,  than  to  be 

*  Matt.  Hi.  7—12.  f  Acts  il.  36— iO.  ^  Acts  xxii.  16. 

*  Acts  ?  "i.l   43— 4B.     si.  14,— IS. 


ON     THE    THIRD    CHAPTER.  253 

baptized.  He  first  brought  Paul  and  Silas  out  of  the 
stocks  and  the  dungeon;  and  then,  having  heard  the 
word  of  life,  and  believed,  "  he  took  them  the  same 
♦'  hour  of  the  night,  and  washed  their  stripes;  and  then 
^'  he  professed  his  faith  by  baptism:"  and  "  when  he  had 
"  brought  them  into  his  own  house,  he  set  meat  before 
"  them."  Thus  his  *'  faith  worked  by  love,"  (for 
Christ's  sake,)  of  the  very  men,  whom  he  had  the 
evening  before  treated  with  contumelious  cruelty  on 
the  same  account.*  Indeed,  in  what  part  of  the  Scrip- 
tures is  baptism  in  express  terms  joined  with  justifica- 
tion? Or,  where  is  it  intimated,  that  sins,  committed 
before  baptism,  are  washed  away,  in  any  other  manner, 
than  sins  committed  after  baptism? — Baptism  is  never 
expressly  mentioned  in  connexion  with  justification,  or 
even  with  remission  of  sins,  except  in  the  case  of  Saul, 
which  has  been  repeatedly  considered. 

P.  cxxxii.  1.  27.  '  Faith^  &c.'t  True  faith  is  always 
attended  by  repentance;  but  does  not,  I  apprehend,  hi- 
elude  it:  for  then  we  might  as  properly  be  said  to  be 
justified  by  repentance,  as  by  faith:— but  where  is  bap- 
tism said  to  be  '  invariably,  the  instrument  or  external 

*  form,  by  which  justification  was  conveyed?'  To  adult 
believers,  it  was  "  the  seal  of  the  righteousness  of  the 
*'  faith,  which  they  had  yet  being  unbaptized.'*  In  dis- 
cussions of  this  kind,  proof  is  required,  and  not  merely 
assertion. 

P.  cxxxiii.  1.  16.     '  It  is  plain y  &c.'i     All,  who  had 

'  Acts  xvi.  23—34. 

I  •  Faith  therefore,  including  repentance  for  former  oiTences,  was,  as  far  as 
^  the  person  himself  was  concerned,  the  sole  requisite  for  justification.     Nq 

*  previous  work  was  enjoined;  but  baptism  was  invariably  the  instrument,  or 

*  external  form,  by  which  justification  was  conveyed.' 

+  '  It  is  plain  that  these  men  were  justified  by  faith,  and  by  faith  only. 

*  Here  arises  the  important  question,  whether  a  person  thus  converted,  bap- 

*  tizedj  and  justified,  must  necessarily  continue  in  a  state  of  justification? 


254  REMARKS 

true  faith  were  justified  by  faith,  alone;  but  if  any  mau 
had  not  true  faith,  no  profession,  either  at  baptism,  or 
in  any  other  way,  could  justify  him.  The  term  neces- 
sarily is  not  expressive  of  our  ideas;  which  are  simply, 
that  God  has  promised,  through  Christ's  intercession, 
and  according  to  his  everlasting  covenant,  to  preserve 
the  true  believer  from  finally  losing  his  justified  state. 
But  it  must  here  be  observed,  that  wherever  his  Lord- 
ship speaks  of  justification  by  faith  alone,  he  evidently 
means  living  faith:  but  when  he  comes  to  speak  of  con- 
tinuance in  a  justified  state,  he  as  uniformly,  by  some 
inadvertency,  substitutes  a  dead  faith,  which  none  of  us 
think  will  either  continue  a  man  in  a  justified  state,  or 
bring  him  into  it.  We  only  hold  that  the  same  faith, 
which  justifies,  will  continue  the  person  in  a  justified 
state;  unless  it  fails,  or  degenerates  into  a  dead  faith; 
which  we  suppose,  (either  truly  or  erroneously,)  it 
never  does.  Even  the  highest  supralapsarian  Calvinist 
never  supposes  that  a  dead  faith  will  continue  a  man  in 
a  justified  state;  or  ensure  his  perseverance:  for  in  fact 
he  has  nothing,  in  which  to  persevere,  except  formality 
and  hypocrisy.  And  few  maintain  any  other  persever- 
ance, than  that  of  "  patient  continuance  in  well  doing;" 
of  "  bringing  forth  fruit  with  patience;"  or  of  being 
brought  back  from  every  deviation,  by  rebukes  and 
stripes,  with  deep  repentance,  weeping,  and  supplica- 
tion.— The  evangelical  clergy,  it  may  confidently  be 

'  Ccrtainl5^  not.   ,Upon  wliut  then  did  his  continuance  depend?  Upon  his  bc- 

*  lief  of  the  doctrines,  and  obedience  to  the  precepts  of  the  gospel,  that  is, 

*  upon  the  performance  of  tlie  conditions  of  the  covenant  into  which  lie  had 

*  entered  by  the  holy  rite  of  baptism,  and  which  he  had  engaged  to  observe. 
'  If  he  really  performed  tiicse  conditions,  he  continued  in  a  state  of  jiistifi- 
'  cation;  and  if  he  persevered  to  the  end  of  his  life,  his  salvation  was  secured. 
'  But  if  he  did  not  perform  these  conditions,  he  was  no  longer  in  a  state  of 
'justification,  but  again  become  liable  to  God's  wrath,  and  if  he  died  in  his 

*  sins,  his  apostasy  from  the  truth  would  be  an  aggravation  of  his  guilt  and 
'  punishment.' 


1 


ON    THE    THIRD    CHAPTER.  255 

said,  have  in  general,  as  deep  an  abhorrence,  as  any  of 
their  opponents  can  have,  of  the  detestable  sentiment, 
that  a  justified  person  may,  without  danger,  live  accord- 
ing to  the  inclinations  of  the  carnal  mind.  No  doubt,  a 
few  extravagant  enthusiasts  have  spoken  this  language, 
and  even  language  more  shocking  than  I  should  choose 
to  transcribe;  but  why  are  all  Calvinists  to  be  answera- 
ble for  the  tenets  of  a  few  individuals,  whom  they,  with 
all  earnestness  protest  against?  So  far  indeed  are  the 
evangelical  clergy  from  countenancing  this  sentiment, 
that  a  large  proportion  of  them  do  not  so  much  as  hold 
the  doctrine  of  final  perseverance,  as  stated  in  the  most 
guarded  manner:  and  perhaps  in  the  whole  body,  not 
one  can  be  mentioned,  who  holds  it,  in  any  other  sense, 
than  has  been  above  described.     I  should  deem  it  an 
important  end  answered  by  this  publication,  if  I  might 
be  admitted,  (as  one,  by  years,  experience,  and  obser- 
vation, in  some  measure  competent,)  to  explain  to  our 
accusers,  and  opponents  what  we  do,  and  what  we  do 
ROt,  maintain:  for,  misapprehensions  of  the  most  serious 
nature  give  occasion  to  accusations  and  censures,  which 
we  by  no  means  merit:     That  we  believe  and  avow 
some,  and  many,  things,  which  numbers  do  not,  is  true, 
and  we  do  not  wish  to  shrink  from  the  fair  investiga- 
tion of  our  sentiments:  but  those  charges,  or  clamours, 
by  which  we  are  rendered  most  obnoxious  in  the  eyes 
of  the  public,  are  wholly  ungrounded;  as  all  will  find, 
who  bestow  the  pains  to  read  our  publications.     We 
hold  that  none  can  possess  scriptural  proof  or  assurance 
of  his  justification,  except  as  his  faith  produces  holy 
fruits:  that  none  can  preserve  this  assurance,  except  by 
"  patient  continuance  in  well  doing:"  that  none,  having 
by  sin,  lost  this  assurance,  can  regain  it,  except  by 
renewed  and  deep  repentance,  and  works  meet  for  re- 
pentance: that,  in  order  to  possess  and  preserve  assured 


Q56  REMAEKi 

hope,  we  must,  after  the  apostle's  example,  *'  keep 
"-  under  the  body,  and  keep  it  in  subjection,"  "  crucify 
"  the  flesh  with  its  affections  and  lusts,"  and  press  for- 
ward in  our  christian  course:  and  that  God  who  appoints 
the  end,  appoints  also  the  means.  Exhortations,  in- 
structions, warnings,  are  to  be  used  by  ministers;  watch- 
ing,  prayer,  self-denial,  and  in  many  cases,  fasting,  by 
the  Christian  himself.  The  ministers,  who  neglect  the 
means  which  they  ought  to  use,  have  no  reason  to  ex- 
pect, that  their  supposed  converts  will  persevere:  nor 
have  any  professed  believers,  who  neglect  the  means 
appointed  for  them,  the  least  right  to  expect,  that  they 
shali  be  "  kept  by  the  power  of  God,  through  faith  unto 
"  salvation." — God  knows  how  long~  each  of  us  shall 
live:  yet  this  implies  the  knowledge  also,  that  each  per- 
son will  use,  or  neglect,  certain  means,  for  the  con- 
tinuance  of  life.  If  a  man's  death  come  on  him  by  his 
wilfully  refusing  sustenance,  or  by  taking  poison;  God 
foreknew  this  also;  and  took  it  into  the  account.  Our 
Lord  certainly  knew  the  time  appointed  for  'his  cruci- 
fixion: yet  he  used  various  precautions,  to  defeat  the 
machinations  of  his  enemies,  till  his  time  was  come. 

P.  cxxxiv — cxxxvi.  These  pages  contain  a  long 
note,  chiefly  quotations  from  Bishop  Bull,  and  Dr. 
Whitby;  but  as  there  is  in  it  nothing  materially  dif- 
ferent from  what  has  been  considered;  and  as  neither  of 
these  writers  is  authority^  it  is  not  necessary  to  make 
any  remarks. 

P.  cxxxvi.  I.  13.    '  St.  Paul,  &c.'*  St.  Paul  indeed 

•  St.  Paul  tells  tlie  Romans  and  Galatians,  that  they  liave  been  justified; 
'  and  yet  he  gives  them  rules  for  their  conduct,  the  observance  of  which  he 

•  represents  as  essential  to  their  salvation.  But  had  he  considered  their  justifi- 
'  cation  as  necessarily  continuing-;  had  he  conceived  salvation  in  the  next  world 

•  as  inevitably  following- justification  in  tliis,  all  advice  would  have  been  .su- 

•  perfluous:  nor  could  he  have  felt  or  expressed  any  anxiety  for  the  future 
'  welfare  of  the  converts.     Nay,  he  speaks  of  *'  some,  wlio  having  put  away  a 


ON    THE    THIRD    CHAPTER.  257 

says,  in  general,  to  the  Romans,   "  Therefore  being 
"  justified  by  faith,  we  have  peace  with  God,  through 
"  our  Lord  Jesus  Christ:"*  but  surely  no  one  will 
infer  from  this,  that  he  considered  it  as  infallibly  cer- 
tain, that  every  professed  christian  at   Rome  was  in  a 
justified  state,  at  the  time  when  he  wrote  this  epistle^ 
Having  not  been  at  Rome,  he   had  no  personal  ac- 
quaintance with  the  christians  there:  but  he  knew  that 
all  true  believers  were  justified:  and  in  the  judgment  of 
charity  he  supposed  tliem  to  be  what  they  professed  t(3 
be.     He  does  not,  however,  so  much  as  say,  even  in 
this  general  sense,  to  the  Galatians,  that  they  were  jus- 
tified:  nay,  he  plainly  tells  them,  that  '*  he  stood  in 
"  doubt  of  them. '' — It  would  have  been  impossible,  in 
writing  to  collective  bodies,  to  draw  lines  of  distinction 
between  individuals,  and  professing  the  same  faith,  ex- 
cept by  distinguishing  true  faith  from  all  counterfeits; 
and  by  calling  on  them,  to  beware,   lest  they  deceived 
themselves.!     When  admitted  into  the  church  by  bap- 
tism, they  continued  a  part  of  it,  miless  excommuni- 
cated.    The  collective  body  must  be  addressed  as  be- 
lievers; and  the  warnings,   and  cautions,  and  calls  to 
self-examination,  sufficiently  proved  to  them,  that  the 
apostle  did  not  mean,   they  should  individually  take  it 
for  granted,   that  they  were,  without  exception,  what 
they  professed  to  be.     But  had  he  spoken  of  their  past 
justification,  nay,  of  their  final  salvation,  in  as  absolute 
and  unqualified  terms,  as  he  did  of  those  who  sailed 
with  him,   when  he  said,  *'  There  shall  be  no  loss  of 
*'  any  man's  life  among  you;"J  it  would  b}'  no  means 
have  been  superfluous,  to  show  them,  by  what  means, 

"  good  conscience,  concerning  faith  had  made  shipwreck."  '  These  men  musl 
'  have  lost  that  state  of  justilicatiou  which  tliey  once  had^  and  have  failed  oi' 
*  salvation.' 

*  Rom.  V.  1.  y  Gal.  v.  2—5.  vi.  3.  7..  8.  \  Acts  xxvli.  22—24-  31. 

VOL.   I.  L    I 


258  REMARKS 

and  in  what  way,  this  absolute  promise,  or  declaration, 
must  be  accomplished.  "  Except  these  abide  in  the 
"  ship,  ve  cannot  be  saved." — Probably,  the  apostle 
felt  no  anxiety  about  the  event,  as  to  the  preservation 
of  the  lives  of  those  who  sailed  with  him;  though  he 
deemed  it  proper  to  caution  them;  for  their  lives  were 
individually  secured  by  promise.  But  he  felt  much 
anxiety  about  those,  whom,  in  the  judgment  of  charity, 
he  addressed  as  christians:  because  he  did  not  certainly 
know,  that  every  one  of  them  was  a  true  christian,  and 
interested  in  the  promises,  which,  we  suppose,  secure 
true  christians.  He  loved  them  as  children,  and  he  was 
cast  down  at  every  thing,  which  made  him  fear,  lest 
any  of  them  should  be  found  to  come  short  of  salva- 
tion.— He  who  supposes,  that  a  belief  respecting  the 
divine  decrees,  exempts  a  man  from  anxiety,  on  his 
own  account,  or  that  of  those  whom  he  loves,  except  as 
it  induces  reliance  on  God,  and  submission  to  his  holy 
will;  has  little  experimental  acquaintance  with  the  sub- 
ject; and  will  not  readily,  enter  into  the  apostle's  feel- 
ings, when  he  says,  "  My  little  children,  of  whom  I 
'•  travail  in  birth  again,  till  Christ  is  formed  in  you.'** 
As  for  those,  who  had  made  shipwreck  of  their  faith; 
before  it  is  allowed,  that  they  '  had  lost  the  state  of  jus- 
*  tification,  which  they  once  had;'  it  must  be  proved, 
that  they  ever  had  any  better  fjjith  than  that  of  the 
stony  ground  hearers;  "  believed  for  a  time,  but  hav- 
"  ing  no  root  in  themselves,  in  time  of  temptation  fell 
^'  away."t 

p.  cxxxvii.     Note.     *  This^  &c.'±      This   was  the 

*  G.il.  iv.  15 — 19.  t  Luke  vlii-  1.5.     1  Jolin.  ii.  19. 

■^  '  This  is  acknowledg-ed  by  Dr.  Doddridge: — Several  of  the  Jewish  Chris 
?  t'lans  discovered  a  disposition  to  rest  in  an  external  and  empty  profession  ot 
'  religion,  probably  from  an  abuse  of  the  doctrine  of  justification  by  faitli," 
(Pref.  to  St-  Jamps's  Epistle. ") 


ON    THE    THIRD   CHAPTSR.  259 

case  with  others,  as  well  as  the  Jewish  Christians,  and 
always  has  been,  more  or  less,  in  every  age.  A  proud 
self-righteous  rejection  of  the  scriptural  doctrine  con- 
cerning justification,  and  a  licentious  perversion  of  it, 
have  at  all  times  been  as  the  Scyllu  and  Charybdis,  in 
this  part  of  Theology:  and  the  Holy  Spirit  alone  can 
safely  guide  us,  at  an  equal  distance  from  the  rock  on 
the  right  hand,  and  the  whirlpool  on  the  left.  "  I  lead 
*'  in  the  paths  of  righteousness,  in  the  midst  of  the  paths 
"  of  judgment."* 

P.  cxxxviii.  1.  12.  '  He  does^  &c.'t  Are  *  sincere 
^  faith  J  and  '  a  bare  belief  of  the  gospel,'*  the  same  thing? 
If  they  are  not,  why  is  the  one  used,  when  justification 
is  spoken  of;  and  the  other  substituted,  when  con- 
tinuance in  a  justified  state  is  mentioned?  Let  the  terms 
be  reversed,  '  He  does  not  mean  to  assert,  that  a  bare 
'  belief  of  the  gospel  2\Qnt  will  not  justify  a  man,  when 
'  first  converted  to  the  gospel,  by  procuring  his  remis- 
'  sion  of  sins  committed  by  him  previously  to  his  con- 

*  version;  but  that  when  a  man  has  been  converted  and 

*  justified,  sincere  faith  will  not  keep  him  in  a  justified 

*  state.*  Every  one  sees  the  glaring  absurdity  of  such 
a  proposition:  but  this  arises  solely  from  the  use  of  the 
two  different  terms,  as  if  denoting  the  same  thing.  A 
bare  belief  of  the  gospel  never  justified  any  man;  and 
therefore  cannot  keep  him  in  a  justified  state.  If  any  one 
loses  a  justified  state;  it  is,  because  he  loses  living  faith, 
and  retains  only  a  dead  faith. 

P.   cxxxviii.  1.  25.      *  He  describes,   &c.'J      This 

•  Prov.  viii.  20. 

t  '  He'  (St.  James)  '  does  not  mean  to  assert,  that  sincere  faith  alone  will 

*  not  justify  a  man  when  first  converted  to  the  gospel,  by  procuring  him  re- 
'  mission  of  the  sins  committed  by  him  previous  to  his  conversion;  but  that 

*  when  a  man  !ias  been  converted  and  justified,  a  bare  belief  of  the  gospel  will 

*  not  keep  him  in  a  state  of  justification.' 

%  '  He  describes  a  dead  charity,  and  bv  it  exemplifies  a  dead  faith-  as  that 


260  REMARKS 

quotation  is  much  to  the  purpose,  and  needs  no  further 
remark.  *'  Faith,  which  worketh  by  love,"  must  have 
its  seat  in  the  will  and  affections,  and  be  an  active  prin- 
ciple of  obedience. 

P.  cxl.  Note,  '  It  is,  &c.'*  There  is  no  ground 
of  doubt,  of  infants,  the  children  of  believers,  devoted 
to  God  in  baptism,  dying  before  they  commit  actual 
sin,  being  saved:  but  whether  all  infants,  who  are  bap- 
tized, or  none  else,  are  questions  of  a  very  complicated 
nature;  on  which  the  Scripture  gives  no  light.  Our 
Rubrick  assumes,  that  the  profession  and  engagements 
made  in  the  name  of  the  baptized  infant,  and  implied  in 
the  parents,  who  offer  their  child  to  baptism,  are  sin- 
cere: and  therefore  speaks  of  the  infants,  as  the  children 
of  believers:  but  it  is  properly  silent  as  to  others.  Yet, 
when  we  consider  the  various  circumstances,  which 
may  prevent  the  baptism  of  infants,  born  of  believing 
parents;  and  that  the  children  of  believing  Abraham,  to 
whom  circumcision  was  given,  as  the  seal  of  the  cove- 
nant, (by  which  the  Lord  engaged  to  be  *'  a  God  to  him 
"  and  to  his  seed,")  must  not  be  performed  before  the 
eighth  day;  (and  many  would  previously  die;)  we  can- 
not be  authorized  to  confine  the  salvation  of  those,  who 
die  in  infancy,  to  such  as  are  baptized.  A  few  pre- 
sumptuous, extravagant,  Calvinists,  have  spoken  shock- 
ing things  of  the  damnation  of  infants:  but  to  consign 


'  cliarlty  is  a  mere  pretence,  which  shows   itself  only  in  words  of  courtesy 

*  and  compassion,  without  affording  any  real  assistance  to  a  suffering-  fellow- 
'  creature;  so  that  faith  is  dead  and  useless,  which  consists  in  a  naked  assent 

*  to  the  truth  of  Christianity,  without  the  performance  of  those  works  whicli 
'  are  enjoined  by  its  Author.  Not  only  the  understanding-  is  to  be  convinced, 
'  but  the  will  and  affections,  the  spring  of  human  actions,  are  to  be  influenced 

*  and  rej^ulated.' 

•  '  It  is  certain  by  God's  word,  that  children  which  are  "baptized,  dyin^ 

*  before  they  commit  actual  sin,  are  undoubtedly  saved,  (I'ublick  Baptisra 
'  of  Infants.)' 


ON    THE    THIRD    CHAPTER.  261 

the  innumerable  multitudes  of  those,  all  over  the  world, 
and  in  every  age,  who  die  before  they  commit  actual 
sin,  and  die  unbaptized,  to  eternal  damnation,  is  far 
more  shocking.  Such  Calvinists  may  suppose  some 
of  these  children  to  be  elect,  and  saved:  but  this  senti- 
ment excludes  them  all.  On  both  sides,  however,  it  is 
a  presumptuous  intrusion  into  things  unseen  and  unre- 
vealed;  and  a  practical  forgetfulness  of  the  words  of  God 
by  Moses:  "  The  secret  things  belong  to  the  Lord 
*'  our  God;  but  those  things  which  are  revealed  belong 
'•to  us  and  to  our  children  forever:  that  we  may  do  all 
"  the  words  of  this  law."* 

P.  cxli.  1.  15.  '  That,  &c.'t  The  subject  of  bap- 
tism  has  been  so  fully  discussed,  in  the  preceding  chap- 
ter, that  it  is  the  less  necessary  here  to  resume  it.  The 
invariable  union  of  baptism  and  regeneration;  the  out- 
ward and  visible  sign^  and  the  inward  and  spiritual 
grace,  has  not  been  proved,  either  from  Scripture,  or 
from  our  authorized  writings;  any  more  than  the  inva- 
riable union  of  the  outward  sign,  and  the  inward  bless- 
ing, to  all  who  receive  the  Lord's  supper.  And  the 
union  of  baptism  with  justification,  of  which  it  is  not  so 
much  as  the  outward  sign,  is  never  mentioned  in  Scrip- 
ture, nor  in  express  terms  in  our  liturgy  or  articles. — 
If  conferred  only  in  baptism,  all  who  die  unbaptized 

♦  Deut.  xxix.  29. 

I  '  That  many  persons,  duly  baptized  in  their  infancy,  and  confirmed  In 
'  their  youth,  fall  into  wilful  and  habitual  wickedness,  even  while  they  letain 
'  a  belief  of  the  general  truth  of  the  g'ospel,  is  a  fiict  wliich  will  not  be 
'  disputed;  and  it  will  also  be  readily  acknowledged,  tiiat  such  persons, 
'  *althoug-h  baptized  and  born  again  in  Christ,'  '  do  not  remain  in  a  state  of 
•justification.     How  then  is  that  state  to  be  recovered?  By  repentance  and 

•  faith.  They  must  feel  "  Godly  sorrow  which  worketh  repentance,"  ♦  and 
'  a  lively  faifS  that  their  sins  will  be  pardoned  through  the  merits  of  ChrJsu 
'  and  God  will  then  be  pleased,  for  the  sake  of  his   blessed  Son,  to  accept 

*  their  repentance  and  faith,  and  they  wjl)  become  again  justified  fro ra  all 
'  their  offences  ' 


262  REMARKS 

must  die  in  an  unjustified  state:  and,  if  baptized  chil* 
dren  show  no  tokens  of  faith  and  grace,  as  they  grow 
up;  it  is  a  mere  contest  about  words,  to  argue,  Whether 
they  never  were  justified,  or  whether  they  have  fallen 
from  a  justified  state.  For,  though  it  is  not  allowed  by 
his  Lordship  concerning  regeneration^  it  is  concerning 
justification;  that  '  they,  who  do  not  remain  in  that  state,' 
must  recover  it,  and  they  must  '  become  again  justified;' 
exactly  in  the  same  manner,  as  if  they  never  had  been 
justified. 

P.  cxUi.  1.  14.  '  Repentance,  &c.'*  True  faith  will 
always  be  accompanied  with  repentance;  but  this  can- 
not  properly  be  said  to  procure  justification;  otherwise 
we  should  be  justified  as  well  by  repentance  as  by  faith; 
which  is  not  the  language,  either  of  the  Bible  or  the 
Prayer-book.  '  Obedience  must  be  added,'  to  prove 
our  faith  living;  and  for  many  other  important  ends; 
"But  by  faith  we  stand." 

P.  cxlii.  Note.  *  JVo  one,  &c.'t  This  note  may 
at  first  seem  equivalent  to  what  has  above  been  objected 
to:  but  the  expression  '  without  faith  and  repentance,' 
does  not  imply,  that  repentance  justifies,  even  in  part; 
but  only,  that  it  always  accompanies  justifying  faith; 
which  we  allow:    and  'the  fruits  of  faith  and  repen- 

*  tance,'  such  as  spring  from  a  lively  penitent  faith,  and 
by  which  *  it  may  as  certainly  be  known,  as  a  tree  by 

*  its  fruits;'  are  doubtless  necessary,  both  to  evidence 
the  sincerity  of  our  faith,  and  to  continue  us  in  a  state 

*  *  Repentance  therefore,  and  faith,  if  sincere,  will  in  all  cases  procure 
•justification;  but  obedience  must  be  adde<l,  to  preserve  the  state  of  justifi- 
'  cation  when  obtained.' 

f  '  No  one,  by  tlie  evangelical  covenant,  obtained  and  ratified  by  the  slied- 
'  ding  of  the  blood  of  Christ,  can  obtain  remission  of  sins,  ov  jup'ification, 
'  without  faith  and  repentance:  no  one  can  keep  and  preserve  jusiificution 
'  when  received,  without  the  fruits  of  faith  and  repentance*  Bp.  Bull — 
Translation. 


\ 


ON    THE     THIRD    CHAPTER.  263 

of  justification:  not  as  added  to  faith,  but  as  growing 
out  of  it.  "  Seest  thou  how  faith  wrought  with  his 
"  work$,  and  by  works  was  faith  made  perfect."*  Per- 
fect, as  a  tree  is,  when  covered  with  its  valuable  fruit. 
Though  living  and  growing  before,  it  was  not  in  its 
perfect  state. 

P.  cxliii.  1.  1.    '  These  adults ;  &c.t    '  These  adults 

*  simply  professing  faith,  &c,  and  promising  obedience 
'  — are  then  baptized,  and   by  this  spiritual  regenera- 

*  tion  they  receive  remission  of  all  their  former  sins, 
'  both  original  and  actual.'  Is  then  the  simple  profes- 
sion, though  ignorant  or  insincere,  and  the  promise  of 
future  obedience,  however  formal  and  unmeaning,  suf- 
ficient to  ensure  the  reception  of  forgiveness  of  all  past 
sins?  Is  the  outward  sign  of  baptism,  even  if  adminis- 
tered to  hypocrites,  '  spiritual  regeneration?^  I  cannot 
conceive,  that  this  was  deliberately  intended:  but  the 
language  marks  no  distinction  between  a  sincere  and 
an  insincere  profession  and  promise;  and  certainly  leads 
to  the  conclusion,  that  all,  even  if  concealed  Jews,  or 

*  Jam.  ii.  22. 

\  '  These  adults  are  not  required  to  perform  any  good  works  previous  to 

*  baptism,  but  simply  to  profess  their  faith  in  the  blessed  Trinity,  and  to 

*  promise  future  obedience  to  God's  holy  will  and  commandments:  they  are 

*  then  baptized,  and  by  this  spiritual  regeneration  they  receive  remission  of 
'  all  their  former  sins,  both  original  and  actual.     Here  is  an  exact  conformity 

*  to  the  practice  of  the  primitive  christians.     But  though  an  adult,  when  bap- 

*  tized,  may  have  a  firm  belief  in  the  truth  of  Christianity,  and  a  real  inten., 
'  tion  to  obey  its  laws;  yet,  from  the  corruption  of  Jiis  natui-e,  and  the  en- 

'  ticements  to  sin,  he  may  afterwards  not  leaila  life  agreeable  to  the  precepts 

*  of  the  gospel;  he  may  "  for  a  while  believe,  and  in  time  of  temptation  fall 
"  away."  And  in  that  case  his  faith,  though  at  first  it  might  deserve  to  be 
'  called  a  true  faith,  afterwards  loses  that  character;  and  if  he  dies  while  he 
'  continues  an  impenitent  sinner,  he  will  not  be  saved,  although  he  once  had 
'justification  in  this  world.  Having  failed  to  fulfil  the  conditions  of  the  co. 
'  venant,  into  which  he  had  voluntarily  entered,  and  wliich  he  expressly  pro- 
'  mised  to  fulfil,  he  can  have  no  claim  to  its  privileges  and  benefits.  But  if 
'  he  repents,  and  returns  to  a  true  and  lively  faith  in  the  merits  of  Christy, 
'  his  ?ins  are  pardoned,  and  his  justification  is  renewed.' 


264  KEWARKS 

infidels,  or  atheists,  who  make  the  profession,  and  pro- 
mise, are  by  the  opus  operatum^  spiritually  regenerated, 
and  actually  pardoned!  I  only  mean,  by  these  remarks, 
to  show  that  in  matters  of  such  vast  importance,  on 
which  everlasting  happiness  or  misery  are  suspended, 
more  distinguishing  and  cautious  language  is  needful. 
Whether  adults,  if  their  profession  be  sincere,  have  not 
been  regenerated  and  justified,  previously  to  baptism, 
has  been  considered.     But,  whether  the  arguments  on 
that  topick  be  admitted  as  valid,  or  not:  it  is,  I  should 
suppose,  allowed,  that  a  hypocritical  profession  and  pro- 
mise, united  with  external  baptism,  will  not  regenerate 
and  justify  the  hypocrite,  who  makes  them. — The  ques- 
tion here  occurs,  whether  the  temporary  fLiith  of  those, 
who   *'  for  a  while  believe,  and  in  time  of  temptation 
"  fall  away,"  ever   '  deserved  to  be  called  a  true  faith;' 
or  whether  a  true  faith  ever  degenerates  into  a  dead 
faith?  But  it  is  not  nccessar}^  to  discuss  this,  at  present, 
especially  as  some  things,  respecting  it,  will,  in  the  next 
chapter,  come  under  our  consideration. — It  is  obser\^- 
ble,  that  justification,  when  lost,  may  be  renewed,  yet 
regeneration  cannot:  but  they,  who  have   sinned  away 
regeneration,  must  still  be  addressed  as  regenerate.  I  can 
see  no  reason  for  this  distinction,  unless  the  opus  opera- 
turn  of  baptism  is  actually  regeneration. 

As  the  note  from  Dr.  Waterland  contains  nothing, 
•  beyond  what  has  been  considered;  and  as  he,  however 
learned  and  respectable,  is  not  authority,  in  that  sense, 
in  which  the  Scriptures  are  to  all,  and  the  liturgy  and 
articles,  &c.  are  to  the  members  and  ministers  of  the  es- 
tablished church;  it  is  not  needful  to  make  remarks 
upon  it. 

P.  cxliv.  1.  12.     '  Repentance  and  faith  are  the  only 
■  things  required  for  baptism,  or  justification.'     In  the 


ON    THE    THIRD    CHAPTER.  !2o:? 

former  chapter,  it  was  *  baptism,  or  regeneration;'  here 
it  is  *  baptism  or  justification.'  Is  then  baptism  not  only 
regeneration,  but  Just iflcaiion  also?  The  answer,  in  the 
catechism  referred  to,  says  no  such  thing.     *  Question. 

*  What  is  required  of  persons  to  be  baptized?  Answer. 

*  Repentance,  whereby  they  forsake  sin,  and  faith,  where- 
'  by  they  stedflistly  believe  the  promises  of  God  made  to 

*  them  in  that  sacrament.'  There  is  not  a  word  about 
justification;  nor  even,  in  this  answer,  concerning  regen- 
eration. 

P.  cxlv.  1.  16.  'As  by  baptism.  Sec.'*  Why  not 
sealed,  in  baptism,  as  well  as  in  the  Lord's  supper? 
Baptism — '  is  also  a  sig7i  of  regeneration,  or  new-birth, 
'  whereby,  as  by  an  instrument,  they  that  receive  baptism 

*  rightly,  are  grafted  into  the  church;  the  promises  of 
'  the  forgiveness  of  our  sins,  and  of  our  adoption  to  be 
'  the  sons  of  God  by  the  Holy  Ghost,  are  visibly  signed 
'  and  sealed,^ ^  Is  remission  of  sins  in  adults,  more  in- 
separably connected  with  baptism,  than  with  the  Lord's 
supper?  If  hypocrites,  coming  to  the  Lord's  supper,  eat 
and  drink  their  own  condemnation;  do  hypocrites,  com- 
ing to  baptism,  receive  salvation?  Surely,  both  are 
signs  and  seals,  and  nothing  more:  they  are  signs  and 
seals  to  the  believer,  but  not  to  the  unbeliever,  what- 
ever  be  his  profession.     It  '  is  sealed  to  those  who  are 

*  truly  penitent:' then  it  is  not  so  much  as  sealed  to  the 
impenitent.  But  suppose  a  believer,  who  had  fallen  into 
sin,  now  truly  penitent,  yet  so  circumstanced,  that  he 
could  not  receive  the  Lord's  supper;  or  even  so  mistak- 
en, that  he  thought  himself  not  required  to  do  it:  would 

*  '  As  by  baptism,  sa3's  Bishop  Bull,  all  sins  committed  before  tlie  g-race  of 
'  the  gospel  is  received,  are  washed  away;  so  in  the  Lord's  supper  the  remis- 

*  slon  of  all  sins,  which  are  committedafter  baptism  and  reg-eneration,  is  seal- 

*  ed  to  those  who  are  truly  penitent,' 

f  Art.  xxvii. 

VOL.   I.  -T^  m 


i366  REMARKS 

he  not  be  pardoned,  though  he  did  not  receive  the  out- 
ward pledge  and  seal  of  his  forgiveness? 

P.  cxlv.  last  line.  We  '  beseech  him  to  grant  us 
'  true  repentance,  &c.'*  This  certainly  implies,  that 
true  repentance,  both  the  will  and  the  power,  isthe  gift 
of  God;  else  why  do  we  pray  for  it,  every  time  we  meet 
in  public  worship? 

P.  cxlvii.  1.  6.  *  It  is  the  doctrine  of  our  church, 
'  that  baptism  duly  admiriistered  confers  justification.' — ■ 
Baptism,  rightlij  received^  seals  justification:  as  Abra- 
ham's circumcision  "  scaled  to  him  the  righteousness  of 
*'  die  faith  which  he  had,  yet  being  uncircumcised:'* 
but  God  alone  ^  cow/i^r^  justification;'  and  faith  alone  r<?- 
ceives  it.  If  our  church  does  indeed  teach, '  that  bap- 
'  tism  duly  administered  confers  justification;'  we  should 
be  glad  to  know  in  what  part  of  her  liturgy,  articles,  or 
liomiHes,  this  is  found. 

P.  cxlvii.  1.  25.  '  Let  us  attend  &c.'t  I  quote  this 
passage,    as    conveying   our    sentiments.     But  if   we 

*  Absolution.  \ 

Y  Let  us  ntteml  to  the  words  of  this  article  t  in  the  Latin,  which  is  much 
'  clearer  than  the  English:  Tai\tum  propter  ineritum  Domini,  ac  Servatoris 
Siostri,  Jesu  Christl,  per  Fidem,  nou  propter  opera,  et  mcrita  nostra,  justi 
''  coram  I)eo  reputamur:  observe,  that  faith  is  not  opposed  to  works,  but  the 
'  merit  of  Christ  is  opposed  to  the  merit  of  our  works — propter  meritum 

*  Christi— non  propter  opera,  et  merlta  nostra— and  it  is  per  Fidem,  not  prop- 
<  ter  Fidem.  We  are  here  said  to  be  justified  on  account  of  the  merit  of  Christ, 
'  through  our  own  faitli,  and  not  on  account  of  our  own  works  or  deservings 

*  Our  works  never  can  have  any  merit  towards  procuring  pardon  of  our  sins, 
'  from  their  own  intrinsic  worth;  they  cannot  justify,  or  tend  to  justify  us. 

*  Nor  has  our  faith  any  merit  of  tliis  kind;  we  are  not  said  to  be  justified  prop- 

*  ter  meritum  Fidei,  or,  propter  Fidem,  but  ])er  Fidem.  I'he  blood  of  our  Lord 

*  and  Saviour  Jesus  Clirist  is  the  meritorious  cause  of  our  justification;  but  it 
'  operates  through  our  faith,  and  througli  our  faiih  only.    If  faith  be  wanting 

*  i>\  those  to  whom  the  gospel  is  made  known,  the  merits  of  Christ  are  of  no 

*  avail  to  them;  and  if  they  have  faiih,  no  other  previous  condition  is  requi- 
'  red.'  •  Wherefore,  that  we  are  justified  by  faith  only  is  a  most  wholesome 
'  doctrine,  and  very  full  of  comfort,  as  more  largely  is  expressed  in  the  hom- 

*  ily  of  justification.' 

t  Art.  xi. 


ON    THE      THIRD     CHAPTER.  267 

be  justified  by  faith  only;  and  '  if  no  previous  condition 

*  be  required;'  how  can  'baptism  confer  justication,'  on 
those  who  have  previously  believed,  and  consequently 
been  justified? 

P.  cxlix.  1.  18.  'God  sent,  &c.'*  'Because  all 
'  men  be  sinners  and  offenders  against  God,  and  ^break- 
'  ers  of  his  law  and  commandments,   therefore  can  no 

*  man  by  his  own  acts,  works,  or  deeds,  (seem  they 
'  never  so  good,)  be  justified,  and  made  righteous  bc- 

*  fore  God:  but  every  man  is  of  necessity  constrained 
'  to  seek  another  righteousness  of  justification,  to  be  re- 
'  ceived  at  God's  own  hands,  that  is  to  say,  the  forgive- 
'  ness  of  his  sins  and  trespasses,  in  such  things  as  he 
'  hath  offended.  And  this  justification,  or  righteousness, 
'  wliich  we  so  receive  of  God's  mercy,  and  Christ's 
'  merits,  embraced  by  faith,  is  taken,  accepted  and  al- 
'  lowed  of  our  God,  for  our  perfect  and  full  justification. 
'  For  the  more  full  understanding  hereof,  it  is  our  parts 
'  and  duties  ever  to  remember  the  great  mercy  of  God, 

*  how  that,  (all  the  world  being  wrapped  in  sin  by  break- 
'  ing  the  law,)  God  sent  his  only  Son,  &c.'t     '  Infants, 

•  *God  sent  liis  only  Son  our  Saviour  Christ  into  this  world,  to  fulfil  the 

*  law  for  us,  and  by  shedding  his  most  preciows  blood,  to  make.a  sacrifice  and 
'■  satisfaction,  or  (as  it  may  be  called)  amends  to  liis  Father  f<jr  our  sins,  to  as- 
'  suage  his  wrath  and  indignation  conceived  against  us  for  the  same.  Inso- 
'  much,  that  infants,  being  baptized  and   dying  in  their  infancy,  are   by  this 

*  sacrifice  washed  from  tlieir  sins,  brought  to  God's  favour,  and  made  his 
'  children,  and  inheritors  of  his  kingdom  of  Heaven.     And  tliey,  which  in  act 

*  or  deed  do  sin  after  their  baptism,  when  they  turn  again  to   God  unfeigned- 

*  ly,they  are  likewise  washed  by  this  sacrifice  from  their  sins,  in  such  sort,  that 

*  there  remaineth  not  any  spot  of  sin,  that  skall  be  imputed  to  tlieir  damna- 
'  tion.  This  is  tiiat  justification  of  rigliteousness  which  St.  Paul  speaketli  of 
<  when  he  saith,  No  man  is  justified  by  the  works  of  the  law,  but  freely  by 
'faith  in  Jesus  Christ.'  Homily  of  Justification,  quoted  in  the  Refutation. 

f  Homily  on  Salvation,  part  first. — Both  the  article,  and  his  Lordship,  call 
this  '  The  Homily  of  Justification;'  yet  in  the  Book  of  Momllies,  it  is  called 

*  A  Sermon  on  the  salvation  of  all  mankind  by  only  Cln-lst  our  Saviour  from 
•sin  and  death  everlasting-.'  and  there  is  no  Homily  called,  •  The  Honiliy  ol" 
Justification.'     Iloiv,  or  when,  t!i.-?  title  was  altered  does  not  appear. 


268  -  REMARKS 

'  being  baptized,  and  dying  in  their  infancy,  are  by  this 

*  sacrifice,''  (not  by  baptism,)  washed  from  their  sins, 
'  &c.'  There  is  no  intimation,  that  sins  before  baptism 
are  washed  away,  by  any  other  washing,  than  sins  after 
baptism;  but  Ijoth  by  the  sacrifice  of  Christ. — '  The 
'  apostle  toucheth  specially  three  things,  winch  must  go 

*  together  in  our  justification.     Upon  God's  part  his 

*  great  mercy  and  grace;  upon  Christ's  part,  justice;  that 
'  is,  the  satisfaction  of  God's  justice,  or  the  price  of  our 

*  redemption,  by  the  offering  of  his  body,  and  shedding 
'  of  his  blood,  with  fulfilling  the  law  perfectly  and  tho- 

*  roughly:  and  upon  our  part,  true  and  lively  faith,  in 
'  the  merits  of  Christ.'  *  St.  Paul  declareth  here  noth- 
'  ing  upon  the  behalf  of  man,  concerning  his  justifica- 
'  tion,  but  only  a  true  and  lively  faith,  which  neverthe- 
'  less  is  the  gift  of  God,  and  not  inan's  only  work  with- 
'  out  God.     And  yet  that  faith   doth  not  shut  out  re- 

*  pentance,  hope,  love,  dread  and  the  fear  of  God,  to  be 
'joined  with  faith,  in  every  man  that  is  justified;  but  it 
'  shutteth  them  out  from  the  office  of  justifying.  So  that 
'  they  be  all  present  together  in  him  that  is  justified;  yet 
'  they  justify  not  altogether.  Neither  doth  faith  shut  out 
'  the  justice  of  our  good  works,  necessarily  to  be  done 
'  afterwards,  of  duty  to  God;  (for  we  are  most  Ijounden 
'  to  serve  God,  in  doing  good  deeds,  commanded  by  him 

*  in  his  holy  Scripture,  all  the  days  of  our  life;)  but  it 
'  excludeth  them,  so  that  we  may  not  do  them  to  this 

*  intent,  to  be  made  just  by  doing  them.' — 'Christ  is 
'  now  the  Righteousness  of  all,  that  do  truly  believe  in 

*  him.  He  for  them  paid  their  ransom  by  his  death. 
'  He  for  them  fulfilled  the  law  in  his  life.  So  that  now, 
'  in  him,  and  by  him,  every  true  christian  man  may  be 
'  called  a  fulfiller  of  the  law;  forasmuch  as  that  which 
'  their  infirmity  lacked,  Christ's  justice  hath  supplied.'* 

*  Homily  i)i;  sulvation,  first  part. 


ON    THE   THIRD   CHAPTER.  269 

If  good  works  had,  in  the  judgment  of  our  reformers, 
been  needful  in  order  to  a  justified  man's  continuance  in 
a  justified  state:  they  would  surely  have  given  some  hint 
of  this,  when  speaking  of  the  necessity  of  good  works 
in  a  justified  person,  and  the  good  works  done  after  jus- 
tification. But  no  intimation  of  this  is  given,  either 
here  or  elsewhere.  The  same  living  faith,  which  justi- 
fies, preserves  the  believer  in  a  justified  state;  or 
rather  God  by  it  preserves  him.  "  Ye  are  kept  by  the 
''  povver  of  God  through  faith  unto  salvation:"*  but  this 
faith  may  'as  evidently  be  known,'  by  producing  good 
works,  *  as  a  tree  discerned  by  the  fruit.' 

P.  cl.  1.  9.  '  This  saying,  &c.'t     '  These  and  other 

*  sentences,  that  we  be  justified  by  faith  only,  freely, 
'■  and  without  works,  we  do  read  often  times  in  the  best 
'  and  most  ancient  writers;  as  besides  Hilary,  Basil,  and 
'  St.  Ambrose,  before  rehearsed,  we  read  the  same  in 
'  Origen,   St.  Chrysostom,  St.  Cyprian,  St.  Augustine, 

*  Prosper,  Oecumeneus,  Proclus,  Bernardus,  Anselm, 
'  and  many  other  authors.  Nevertheless,  this  sentence  is 
'  not  so  meant  by  them,  that  the  said  justifying  faith  is 
'  alone  in  man,  without  true  repentance,  hope,  charity, 

*  dread  and  fear  of  God,  at  any  time  or  season:'  I  have 
not  read  all,  or  even  the  most,  of  these  ancient  writers'; 
and  so  am  not  competent  to  judge  on  the  subject:  but  it 
is  the  express  declaration  of  our  reformers,  (who  wavt 
deeply  versed  in  these  studies,  especially   Cranmer,  t(^ 

•  1  Pet.  i.  5. 

•j-  •  This  saying,  that  we  be  justified  by  faith  aloae,   freely  and  without 

*  works,  is  spoken  for  to  take  away  clearly  all  merit  of  our  work,  as  being*  un- 
'  able  ru  deserve  our  justification  at  God's  hands,  and  thereby  most  plainly  to 
'express  the  weakness  of  man  and  the  goodness  of  God;  the  c^reat  infirmity 

*  of  ourselvesj  and  the  miglit  and  power  of  God;  the  imperfection  of  our  own 
'  works,  and  the  most  abundant  grace  of  our  Saviour  Christ;  and  therefore 
•wholly  to  ascribe  the  mt  ^  and  deserving  of  our  justification  unto  Christ 
'  only,  and  his  most  precious  ij.ood-shedding.'  (Iljmi'.y  on  salvation  2d  part.) 


270  REMARKS 

r 

whom  this  homily  is  generally  ascribed,)  that  tliey  all 
maintain  justification  by  faith,  only,  freely,  and  without 
works;  in  exactly  the  same  sense,  as  far  as  I  can  per- 
ceive, in  which  the  evangelical  clergy  at  present  do. 
After  some  things  more  to  the  same  effect,  the  quota- 
tion follows  which  is  printed  below. 

P.  cl.  1.  21.  '  Although,  &c.'*  After  this  quota- 
tion, the  following  passage  is  found.  '  Justification  is 
^  not  the  office  of  man,  but  of  God:  for  man  cannot 
'  make  himself  righteous  by  his  own  works,  either  in 
'  whole,  or  part.'  And  some  other  things  to  the  same 
effect. 

P.  cli.  1.  3.  '  The  true,  &.c.'t  After  this  quotation, 
it  follows,  '  So  that  as  St.  John  Baptist,  although  he 
'  were  never  so  virtuous  and  godly  a  man;  yet  in  this 
'  matter,  of  forgiving  sin,   he  did  put  the  people  from 

•  *  Although  this  doctrine  be  never  so  true  (as  it  is  most  true  indeed,")  that 
'  we  be  justified  free])-,  witliout  all  merit  of  our  own  good  works  (as  St. 
«  Paul  doth  express  it,)  and  freely,  by  this  lively  and  perfect  faith  in  Christ 
'  only,  (as  the  ancient  authors  used  to  speak  it,)  yet  this  true  doctrine  must 
'  be  also  truly  understood,  and  most  plainly  declared,  lest  carnal  men  should 

*  take  unjust  occasion  thereby  to  live  carnally,  after  the  appetite  of  the  world, 
'  the  flesh,  and  the  devil.' 

\  '  The  true  understanding  of  this  doctrine,  wc  be  justified  freely  by  faith 
'  without  works,  or  that  we  be  justified  by  faltli  in  Ciu-ist  only,  is  not,  tliat  this 
'  our  own  act  to  believe  in  Christ,  or  this  our  faith  in  Christ,  which  is  within 

*  us,  doth  justify  us,  and  deserve  our  justification  unto  us  (for  that  were  to 
'count  ourselves  to  be  justified  by  some  act  ur  virtue  that  ifi  within  our- 
'  selves;)  but  the  true  understanding  and  meaning  tliereof  is,  that  although 
■  we  hear  God's  word,  and  believe  it;'  although  we  have  faith,  hope,  charity, 
'  repentance,  dread  and  fear  of  God- within  us,  and  do  never  so  many  works 
'  thereunto;  yet  we  must  renounce  the  merit  of  all  our  said  virtues  of  faith, 

*  hope,  and  charit)-,  and  all  other  virtues  and  good  deeds,  which  wc  either 
'  have  done,  shall  do,  or  can  do,  as  things  that  l)e  far  too  weak,  and  insuffi- 
'  clent,  and  imperfect,  to  deserve  remission  of  our  sins,  and  our  justification; 

*  and  therefore  wc  must,  trust  only  in  God's  mercy,  and  that  sacrifice  which 
'  our  High  Priest  and  Saviour  Clirist  Jesus,  the  Son  of  God,  once  offered  for 
'  us  upon  the  cross,  to  obtain  tliereby  God's  grace  and  remission,  as  well  cf 
'  our  original  sin  in  baptism,  as  of  all  actual  sin  committed  by  us  after  our 
'  bap^.ism,  if  we  truly  repent,  and  turn  unfcignedly  to  liim  again. 


ON    THE    THIRD    CHAPTER.  271 

■**  him,  and  appointed  them  unto  Christ,  saying  thus 
'  unto  them:  "  Behold  the  Lamb  of  God,  which  taketh 
*'  away  the  sin  of  the  world."  Then  follows  the  next 
quotation. 

P.  clii.  1.  1.     «  As  great,   &c.'*     After  this  quota- 
tion, it  follows  '  So  that  our  faith  in  Christ,  (as  it  were) 

*  saith  unto  us  thus:   It  is  not  I  that   take  away  your 
'  sins,  but  it  is  Christ  only;  and  to  him  only  I  send  you 

*  for  that  purpose,  forsaking  therein  all  your  good  vir- 

*  tues,  words,  thoughts,  works,  and  only  putting  your 

*  trust  in  Christ.' 

P.  clii.  1.  5.  '  }Fe put,  &;c.'t  To  these  quotations 
from  *  the  homily  on  salvation,'  another  may  be  added, 
from  the  homily  of  faith.  '  First,  thus  faith  doth  lie 
hid  in  the  heart,  but  is  lively  and  fruitful  in  bringing 
forth  good  works.  Secondly,  that  without  it  can  no 
good  works  be  done,  that  shall  be  acceptable  and 
pleasant  unto  God.  Thirdly,  what  manner  of  works 
they  be,  that  this  faith  doth  bring  forth.'  '  The  soul, 
that  hath  a  lively  faith,  in  it,  will  be  always  doing 
some  good  work,  which  shall  declare  that  it  is  living, 
and  will  not  be  unoccupied.  Therefore,  when  men 
hear  in  the  Scripture  so  high  commendations  of  faith, 
that  it  maketh  us  to  please  God,  to  live  with  God, 
and  to  become  the  children  of  God:  if  then  they  fancy, 
that  they  be  set  at  liberty  from  doing  all  good  works, 
and  may  live  as  they  list,  they  trifle  with  God,  and 
deceive  themselves.     And  it  is  a  manifest  token,  that 

*  '  As  great  and  as  godly  a  virtue  as  the  lively  faith  is,  yet  it  piitteth  us 
from  itself,  and  remitteth  or  appointeth  us  unto  Oirist,  for  to  have  only  by 
him  remission  of  our  sins  or  justification.' 

■}■  •  We  put  our  faith  in  Christ,  that  we  be  jastified  by  him  only,  that  we 
be  justified  by  God's  free  mercy  and  the  merits  of  our  Saviour  Christ  only, 
and  by  no  virtue  or  good  works  of  our  own,  that  is  in  us,  or  that  we  can  b*- 
able  to  have,  or  to  do,  for  to  deserve  the  same;  Christ  himself  oni-  ' 
the  cause  meritorious  thereof.'    (Homily  on  salvation,  Sd  piuc.^ 


^72  REMARKS 

*  they  be  far  from  having  a  true  and  lively  faith:  and 

*  also  far  from  knowing  what  a  lively  faith  is.*  It  would 
be  easy  to  adduce  many  more  quotations:  but  the  reader, 
who  has  patience,  to  read  attentively  even  these,  will 
probably  choose  to  study  the  homilies,  themselves. 
Let  it  be  observed,  however,  that  there  is  not  in  them, 
any  intimation  of  justifying  faith  containing  good  works; 
or  of  good  works  preserving  a  justified  person  in  a  jus- 
tified state;  or  of  a  living  faith,  after  justifying  the  pro- 
fessor,  degenerating  to  a  dead  faith,  or  being  changed 
for  a  dead  faith.  And  if  outward  baptism,  when  right- 
ly administered,  renders  us  the  children  of  God,  how 
can  baptized  persons  "  become  the  children  of  God  by 
*'  faith?"  If  adults,  and  sincere  believers,  they  were 
previously  the  children  of  God;  according  to  the  homily 
and  to  Scripture,  if  baptized  in  infancy,  they  were  pre- 
viously to  believing  the  children  of  God,  according  to 
this  opinion. 

P.  clii.  I.  26.     '  Let  it  be,   &c.'*     '  The  condition 

*  of  salvation,'  is  neither  a  scriptural  phrase,  nor  found 
in  the  homilies:  but  as  no  adult  can  be  saved  without 
holiness,  according  to  his  time  and  opportunity;  it  may 
bear  a  sound  construction.  The  reformers  certainly 
meant  to  oppose  *  the  Popish  doctrine  of  human  merit;' 
for  that  doctrine  was  then  openly  avowed  by  i^w^  ex- 
cept Papists:  but  their  statements,  as  strongly  and  de- 
cidedly, oppose  all  the  more  refined  methods  of  itroduc- 

•  •  Let  It  be  observed,  that' in  this  quotation,  ftiith  and  good  works  are 
'mentioned  together,  as  not  bein."- tlic  meritorious  cause  of  justification. 
'  The  expressions  of  '  faitli  only,'  '  and  laith  without  works,'  '  were  not  in. 

*  tended  to  exclude  the  necessity  of  works  us  the  condition  of  salvation,  but 

*  were  directed,  as  in  the  11th  article,  against  the  Popisli  doctrine  of  human 
<  merit.     Our  reformers  excluded  the  merit  of  faith,  .is  well  as  the  merit  of 

*  works;  but  they  were  particularly  anxious,  upon  every  occasion  to  exclude 

*  tlie  pretended  merit  of  works,  i^s  being  the  grand  pillar  which  supported 
'  the  churcb  of  Home.' 


ON    THE    THIRD    CHAPTER.  2/3 

iug  the  same  doctrine,  used  by  modern  nominul  Pro- 
testants, as  they  do  those  of  the  Papists. 

P.  cliii.  First  note.  '  Nor  do^  &c.'*  This  note 
from  Melancthon,  the  most  cautious  of  the  reformers, 
contains  tlie  precise  sentiments  of  the  evangehcal  clergy; 
and  few,  if  any  of  them,  would  decline  subscribing  it; 
if  that  would  conduce  to  obviate  misconceptions  con- 
cerning their  doctrine. 

P.  cliv.  1.  9.     Note  from  Bp,  Burnet.     '  Whether 

*  obpdience  was  an  essential  part  of  faith,  or  only  a  con- 

*  sequent  of  it.'     The  bishop  calls  this  '  a  nicety  scarce 

*  becoming  divines:'  yet  the  whole  argument,  concern- 
ing justification,  is  deeply  concerned  in  it.  If  good 
works  are  an  essential  part  of  justifying  faith;  then,  we 
may  as  properly  be  said  to  be  justified  by  good  works, 
as  by  faith;  and  we  are  not  justified  till  we  do  good 
works:  and  how  many  good  works,  or  what  continuance 
and  eminence  in  them,  are  essential^  is  not  easily  dis- 
covered. But  if  good  works  be  a  '  consequent  of  fliith,' 
or  rather,  produced  by  living  faith;  then  we  are  justi- 
fied at  the  time  of  believing;  and  our  subsequent  good 
works  evidence  our  faith  to  be  genuine.  "  Seest  thou 
*'  how  faith  wrought  with  his  works,  and  by  works  was 
*''  faith  made  perfect?  And  the  Scripture  was  fuHllled, 
"  which  saith,  Abraham  believed  God,  and  it  Avas  im- 
"  puted  to  him  for  righteousness;  and  he  u-as  called  the 
"  friend  of  God."t  Abraham's  justification  by  faith  is 
recorded   in  the   fifteenth  of  Genesis,    the   work  here 

*  '  Y.ov  do  ours,  when  they  say,  '  we  are  justified  by  faith  alone,'  '  mean 
'  any  other  thing-,  than  wiiat  I  have  now  spoken,  tliat  on  account  of  Christ,' 
(or  for  the  sake  of  X^hrist,  propter  Chri!itum,J  *  we  obtain  remisriion  of  sins, 
'  and  not  on  account  of  our  ov/n  worthiness,  fd'g'ailaiem.J  The  little  word, 
«  C parti cula,)  alone,  does  not  excUide  contrition,  or  o.ther  virtues,  th.at  ther 
''should  not  be  present;  but  denies  them  to  be  causes  of  reconciliation,  and 

*  transfers  the  cause  to  Ciu'ist  alojid:.'     (Translation.) 
t  Jam.  ii  22,  2". 

VOL.    I.  N   n 


274»  REMARKS 

spoken  of,  not  till  the  twenty-second.*  But  though  this 
was  deemed  by  Bishop  Burnet,  '  a  nicety  scarce  be- 
'  coming  divines:'  he  himself  deigns  to  determine  it, 
and  directly  contrary  to  the  decision  of  the  reformers! 
'  When  they  settled  the  notion  of  fliith,  they  divided  it 

*  into  two  sorts:  the  one  was  a  persuasion  of  the  truth 
'  of  the  gospel;  but  the  other  carried  xvith  it  a  submis- 

*  sion  to  the  will  of  God;  and  both  hope,  love,  and  obe- 
'  dience  belonged  to  it»'|  Then  they  were  an  essential 
part  of  it.  We  have  seen  in  several  quotations,  that 
our  reformers  constantly  spoke  of  faith  as  being  attend- 
ed by  good  works,  in  the  justified  man,  and  good  works 
as  springing  from  living  faith:  but  never  once  of  their 
belonging  to  it,  and  to  this  language  the  Refutation 
generally  adheres.  This  is  the  evident  doctrine  of  the 
Scriptures,  and  of  our  articles;  it  consists  completely 
with  justification  by  free  grace,  in  Christ,  through  faith 
alone:  and  it  is  fully  sufficient  to  exclude  perversion,  as 
far  as  words  can  do  it. 

P.  cliv.  1.  26.  '  Cnm?ner,  Sec. 'J  This  passage  con- 
cerning Cranmer,  with  the  quotation  from  him,  is  alone 
a  sufficient  answer  to  the  rest  of  the  note  from  Burnet. 

P.  civ.  1.  2.  '  J^iit  even,  &c.'^  Does  his  Lordship, 
or  do  any  of  our  opponents,  suppose,  that  the  evangeli- 

•  Rom.  iv.  1 — 5.  f  Note  on  Refutation,  p.  134. 

^  *  Cranmer  took  great  pains  to  state  this  matter  right;  and  made  a  large 
'  collection  of  many  places,  all  written  with  liis  own  hand,  both  out  of  antient 

*  and  modern  authors,  concerning'  faitli,  justification,  and  the  merits  of  good 
'  works;  and  concluded  with  tiiis.  That  our  justification  was  to  be  ascribed 

*  only  to  the  merits  of  Christ;  and  that  those  who  are  justified  must  have 
'  charity  as  well  os  faith,  but  tliat  neither  of  these  v/as  the  meritorious  cause 

*  of  justification.' 

§  '  But  eVen  in  their  zeal  to  renounce  and  stigmatize  this  obnoxious  doc- 

*  trine,  our  Reformers  observt:d  some  degree  of  caution;  for  neither  in  our 
'  articles,  nor  in  our  liturgy,  is  it  said,  that  faith,  witliout  good  works,  will 
'justify;   and  the  word   faith  in  the  11th  article, 'we  are  justified  by  faith 

*  only,' '  means  a  true  and  lively  faith,  which  necessarily  produces  good  worki.' 


ON    THE    THIRD   CHAPTER..  275 

cal  clergy,  and  indeed,  diat  almost  any  Calvinists,  deny 
this,  or,  in  their  '  zeal  against  the  obnoxious  doctrine' 
of  justification  by  works,  in  any  sense  or  degree,  for- 
get this  caution,  and  this  distinction  between  dead  and 
living  faith?  Indeed  it  is  impossible  to  say,  what  extra- 
vagant and  abominable  sentiments,  some,  who  are 
classed  among  a  large  body,  by  themselves,  and  by 
our  opponents,  may  hold:  but  once  for  all,  I  must  de- 
clare, that  I  should  abhor  the  idea  of  pleading  in  behalf 
of  any,  who  suppose  justification  attached  to  a  dead 
faith,  and  consistent  with  an  unholy  life.  Much  as  I 
detest  Popery;  I  would  prefer  the  creed  of  a  Papist,  to 
that  of  so  gross  an  Antinomian.  It  is  possible,  that, 
amidst  all  the  rubbish  of  Popery,  there  may  be  some 
precious  ore:  but  there  can  be  nothing  but  abominable 
wickedness,  in  that  man,  who  deliberately,  expressly, 
and  avowedly  lives  in  sin,  and  encourages  others  to  do 
the  same,  by  so  vile  a  perverision  of  "  the  grace  of  God 
"  into  licentiousness." 

P.  civ.     Note.     *  IJ\  &c.'*     Horrible  as  this  is;  yet 
saying,   *  Let  us  sin  without  fear  or  remorse;  because 

*  God  is  infinitely  merciful,  the  atonement  and  righteous- 
'  ness  of  Christ  are  of  infinite  value,  salvation  is  wholly 
'  of  grace,  bj  f^iith,  and  not  of  works;'  is  even  still,  in 
ray  min^,  more  horrible.  The  former  may  be  the  off- 
spring of  ignorance:  but  this  is  the  wilful  deliberate 
perversion  of  doctrinal  knowledge,  by  the  avowed  de- 
pravity of  a  licentious  heart. 

P.  clvi.  1.  4.    *  A7id  indeed^  &c.*t     Much  more,  on 

*  '  If  anyone  shall  say  that  the  good  works  of  a  justified  man  do  not  truly 
'deserve  eternal  life,  let  him  be  accursed. — Council  of  Trent.' 

f  *  And  indeed  in  the  very  homily,  from  which  the  above  quotation  is 
'  taken,  it  is  said, '  None  are  to  consider  tliemselves  justified,  who  are  dcsti. 

*  tute  of  repentance,  love,  and  obedience.'  '  If  none  be  to  con.sidcr  themteivc; 

*  justified,  wlio  are  de.stlUtte  of  repentance,  Icve,  and  obedience,  it  follov.i; 


276  REMARKS 

this,  and  the  preceding  ijagc,  might  be  quoted  with  ap- 
probation: but  some  limits  must  be  affixed.  The  con- 
chiding  clause  about  '  continuing  in  a  state  of  justifica- 
'  tion,'  refers  to  a  subject,  which  has  been  already  con- 
sidered. 

It  seems  to  me  v/onderful,  that  no  other  necessity  of 
good  works  is  expressly  mentioned  by  our  opponents, 
except  that  which  is  connected  immediately  with  self- 
love:  as  if,  were  it  possible  for  us  to  be  justified,  and 
preserved  in  a  justified  state,   and  thus  get   to  heaven, 
without  them:   though  we  might  not  prefer  this,  ^ve 
should,  at  least,  have  little  objection  to  it.     Whereas,  I 
am  confident,  that  there   is  not  a  true  believer  on  earth, 
nor  ever  was,  or  will  be,  who  would   prefer  going  to 
heaven,  if  practicable,  in  the  neglect  of  good  works,  to 
the  being  made  abundantly  fruitful  in  them.     Christ, 
"  gave  himself  for  us  that  he  might  redeem  us  from  all 
*'  iniquity,  and  purify  us  unto  himself  a  peculiar  people, 
"  zealous  of  good  works."*  True  repentance  is  insepa- 
rable from   living  faith.     Every    true    penitent  hates 
sin,  for  its  own  hatefulness;    and   loves  holiness,    for 
its  own  loveliness;  yea,  he  "hungers  aiid   thirsts  af- 
"  ter  righteousness."     And  every  justified  person  has 
the  law  of  God  written  in  his  heart:  lie  \oves  God  su- 
premely, and  longs  to  love  him  perfectly.     Ht  loves  his 
neighbour  greatly;  aitd  longs  to  love  him  as  whohy  and 
as  absolutely  as  he  loves  himself.  He  loves  "  the  house- 
"  hold  of  faith,"  He  would  gladly  do  good  to  men,  and 
in  every  way   glorify  God:  and  while  he  is    cheered, 
amidst  the  frowns  and  scorns  of  an  ungodly  world,  by 
the  assurance  of  a  gracious  recompence  for  *'  his  work 
"  and  labour  of  love:"  yet  if  any  good  were  practicable  by 

'  that  repentance,  love,  and  oheuiencc,  are  necessary  in  a  justified  person,  that 

•  is,  in  a  person  who  lias  been  justified,  iu  order  that  lie  may  continue  in  a 

*  state  of  justification.' 

•  Tit.  ii.  11. 


I 


ON    THE    THIRD   CHAPTER.  277 

iiim,  for  which  he  was  sure,  never  to  be  the  better  him- 
self, either  in  this  world  or  in  the  next,  he  would  not  de- 
cline it;  because  he  loves  God,  and  man, and  holiness:  nor 
would  he,  in  his  better  judgment,  commit  sin,  if  he 
could  possibly  be  assured,  that  he  should  in  no  way  suf- 
fer by  it;  because  he  abhors  it  as  the  greatest  of  evils. 
''  How  shall  we,  who  are  dead  to  sin,  live  any  longer 
"  therein."*     "  His  seed  remaineth  in  him,  and  he  can- 
"  not  sin,  because  he  is  born  of  God."t     A  tender 
'  mother  will  not  decline  the  most  self-denying  attention 
to  her  darling  child;  because  she  is  not,  as  a  hireling 
nurse,  to  receive  wages  for  her  labour  and  trouble:  nor 
would  she  injure  it,  even  if  she  could  be  assured  of  es- 
caping all  punishment.  Love  would  suffice  in  both  cases. 
A  servant  works  for  his  hire;  and  a  slave  from  fear  of 
punishment;  each  alike  from  mere  self-love;  even  when 
they  dislike  both  their  master  and  their  work;  and  com- 
monly they  will  do  no  more,  than  is  necessary  for  this 
selfish  purpose:  but  a  dutiful  affectionate  son  will  labour, 
with  alacrity,   from  love  to  his  father;  and  because  he 
accountshis  father's  interest,  credit,  or  comfort,  in  some 
respects,  his  own;  nor  will  he  need  to  be   deteired  by 
^ear  of  punishment,  from  doing  those  things,  which  he 
knows  will  grieve  and  displease  his  kind  and  honoured  pa- 
rent. This  is  the  precise  difference  between  "  the  spirit  of 
'*  bondage"  and  "  the  spirit  of  adoption:"  now  Chris- 
tians *'  have  not  received  the  spirit  of  bondage  again  to 
*'fear, — but  the  Spirit  of  adoption,  whereby   they  cry, 
*'  Abba,  Father:"  and  thus,  by  producing  filial  confi- 
dence, reverence,  and  love,  *'  the  Spirit  himself  witnes- 
"  ses  with  their  spirits,  that  they  arc  the  sons  of  God." 
Under  this  sacred  constraining  influence;  the  question  is 
not,  '  How  much  must  I  do,  to  escape  punishment,'  or 

*  Rom.  v'l.  2.  t  1  John  i'.i.  9 


278  REMARKS 

to  obtain  salvation?  but  "  What  can  I  render  to  the  Lord 
"  for  all  his  benefits?'*  What  can  I  further  do  to  glo- 
rif}^  God  my  Father,  and  to  adorn  and  recommend  the 
gospel  of  my  beloved  Saviour?  In  what  way  can  I  do 
most  good  for  his  sake,  to  his  brethren  and  my  breth- 
ren; after  his  admired  example?  or  how  promote  the  best 
interests  of  mankind,  even  of  mine  enemies  and  perse- 
cutors?   "Here  am   I,   send   me."     '  Employ  me,  O 

*  my  gracious  Lord  and  Father,  in  whatever  way  thou 
^  seest  good;  and  I  shall  count  every  '^'  labour  of  love," 
'  which  thou  wilt  enable  me  to  perform,   an  additional 

*  favour  conferred  on  me. — "  Now  therefore,  O  Lord 
"  my  God,  we  thank  thee,  and  praise  thy  glorious  name. 
"  But  who  am  I,  and  what  is  my  people,  that  we  should 
"  be  able  to  offer  so  willingly  after  this  sort?  For  all 
"things  come  of  thee,  and  of  thine  have  we  given  thee,"* 
Beyond  doubt,  this  is  the  spirit,  with  which  the  blessed 
inhabitants  of  heaven,  "  serve  God  day  and  night;"  and 
find  that  service  their  liberty  arid  pleasure:  and  how  can 
they  be  "  meet  to  be  partakers  of  the  inheritance  of  the 
'*  saints  in  light,"  who  have  not,  in  a  measure,  the  same 
main-spring  of  activity,  and  who  are  not  capable  of  de- 
lighting in  the  same  employments  and  sevices  here  on 
earth? 

The  Scripture,  in  exhorting  believers  to  good  works, 
by  no  means  exclusively  addresses  their  self-love,  in 
any  form,  but  the  higher  principle  of  love  to  God  and 
man.  *'  Let  your  light  shine  before  men,  that  they  may 
"  see  your  good  works,  and  glorify  your  father  which  is 
''  in  heaven,  "t  "  That  the  word  of  God  be  not  blas- 
'  phemed,"  "  That  he  who  is  of  the  contrary  part 
-'  may  be  ashamed,  having  no  evil  things  to  say 
''  of  you,"  "  That  they  may  adorn  the  doctrine  of  God 

•  1  Chron.  XXIX.  13-13.  f  Matt.  v.  16. 


ON    THE     THIRD    CHAPTER.  279 

"  our  Saviour  in  all  things."*  "  That  with  well  doing 
"  ye  may  put  to  silence  the  ignorance  of  foolish  men." 
"  That,  whereas  they  speak  against  you  as  evil  doers, 
"  they  may  by  your  good  works,  which  they  shall  be- 
"  hold,  glorify  God  in  the  day  of  visitation."  "  That 
"whereas,  they  speak  evil  of  you,  as  evil  doers,  they 
*'  may  be  ashamed,  that  falsely  accuse  your  good  conver- 
"  sation  in  Christ,  "f  No  doubt  a  gracious  recompence 
is  frequently  connected  with  exhortations  to  duties,  es- 
pecially such  as  are  peculiarly  self-denying;  and  our 
faith  must  be  shown  by  our  works,  in  order  that  it  may 
be  approved  to  be  living  and  genuine:  but  the  general 
style  of  Scriptural  exhortation,  especially  in  the  New 
Testament,  proposes  motives  taken  from  the  honour  of 
the  gospel,  the  glory  of  God,  the  love  of  Christ,  love  of 
the  Brethren,  and  good  will  to  mankind  at  large;  rather 
than  from  any  thing  immediately  connected  with  the  sal- 
vation of  the  persons  exhorted;  except  as  some  doubt  is 
intimated,  that  they  are  in  danger  of  deceiving  them- 
selves. 

P.  clvii.  1.  1.  ^  I  can  show,  he. ^X  Only  faith  saved 
the  thief  upon  the  cross;  and  only  faith  saves  any  man: 
for  the  will  and  the  power,  of  doing  good  works,  is  a 
part  of  his  salvation.  "  His  name  shall  be  called  Jesus: 
"  for  he  shall  save  his  people  from  their  sins.''')  "  By 
"  grace  are  ye  saved,  through  faith." — "  We  are  his 

*  Tit.  li.  5.  8.  10.  1 1  Pet.  ii.  12.  15.  ill.  16. 

:f  *  I  can  show  a  man  that  by  faith  without  works  lived,  3Jid  came  to  hca- 

*  ven:  but  without  faith'never  man  had  life.  The  thief,  that  was  hanged  wlita 
'  Christ  suffered,  did  believe  only,  and  the  most  merciful  God  justified  him. 

•  And  because  no  man  shall  say  again,  that  he  lacked  time  to  do  g-ood  woi-ks, 
'  for  else  he  would  have  done  them;  truth  it  is,  and  I  will  not  contend  thero- 

*  in:  but  this  I  will  surely  aflirm,  that  faith  only  saved  him.     If  he  had  lived, 

•  and  not  regarded,  faith  and  the  wo.'-ks  thereof,  he  should  liave  lost  his  sal- 
'  vation^gain.'     (Homily  of  Works,  quotation  from  Chrysostom.) 

§  Matt.  i.  21. 


280  RLMAiKS 

"  workmanship,  created  in  Christ  unto  good  works, 
*'  which  God  hath  before  ordained,  that  we  should  walk 
"  in  them."*  Thus  they  are  necessary  to  salvation;  for 
salvation  would  be  wholly  incomplete  without  them;  or 
at  least  the  disposition  to  love  and  perform  them.  If 
salvation,  from  wrath  and  guilt,  could  be  separated  from 
salvation  from  sin;  the  person  thus  saved  would  to  eter- 
nity bear  the  image  of  the  devil,  be  utterly  incapable  of 
happiness,  and  in  himself  very  miserable^hough  expo- 
sed to  no  positive  punishment. — It  may  pass,  in  a  gen- 
eral discourse,  to  speak  of  the  thief  upon  the  cross  as 
saved  without  works:  but,  in  fact,  his  faith  was  shown 
by  his  works,  in  a  highly  satisfactory  manner.  "He  con- 
*'  fessed  Clirist  before  men,"  even  when  he  hung  upon 
the  cross,  surrounded  With  insulting  enemies,  and  for- 
saken by  his  disciples. — "  With  the  heart  man  believ- 
*'  eth  unto  righteousness,  and  with  the  mouth  confes- 
*'  sion  is  made  unto  salvation."!  He  humbly  acknow- 
ledged that  he  deserved  the  excruciating  death,  which 
he  was  suffering;  and  this  was  an  indication  of  deep  re- 
pentance, and  patient  submission  to  the  will  of  God. 
He  declared,  that  Jesus  "  had  done  nothing  amiss:"  and 
if  so,  then  he  was  ''  Christ  the  Son  of  the  living  God." 
He  rebuked  his  fellow  sufferer,  and  expostulated  with 
him,  as  "not  fearing  God,"  even  when  suffering  death  for 
his  crimes;  which  was  an  act  of  zeal  for  the  honour  of 
the  reviled  Saviour;  and  of  love  to  the  soul  of  his  fellow- 
sufferer. — "  Behold  he  prayeth!"  He  "  called  on  the 
*' name  of  the  Lord  Jesus,  Lord,  remember  me,  when 
"  thou  comest  into  thy  kingdom."!  But  ''  whosoever 
"  calleth  on  the  name  of  the  Lord  shall  be  saved," — 
Each  of  these  circumstances  was  sufficient,  to  distin- 
guish his  faith  in  Christ,  from  a  dead  and   inefficacious 

•  Eph  ii  8—10.        t  Rom.  x.  10.  See  also  Matt.  x.  32,  33.  Luke  -xil.  8,  9 
±  Luke  xxiii.  39 — 43. 


ON    THE     ThlRD    CHAPTEH.  S3i 

assent  to  the  truth  of  the  gospel.  Indeed,  it  may  be 
questioned,  whether  he  did  not  do  more  honour  to  Christ, 
during  the  short  space  allotted  him,  than  many  chris- 
tians do  in  a  long  course  of  years. 

This  statement  may  show,  that  we  are  as  unwilling 
as  our  opponents,  to  admit,  that  solitary  faith,  which 
is  not  attended  with  true  repentance,  and  produc- 
tive of  good  works,  is  sufficient  for  salvation.  '  It  is 
'  dead  being  alone;'  and  can  no  more  justify  a  man,  than 
an  amputated  hand  can  work,  or  an  eye  separated  from 
the  head  can  see.  Had  the  thief  merely  said,  however 
confidently,  '  I  believe  that  Jesus  is  the  INIessiah;'  it 
might  have  been  thought,  that  he  did  not  understand 
the  nature  of  the  Messiah's  kingdom;  but  had  the  same 
worldly  notions  of  it,  which  the  Jews  i?i  general  en- 
tertahied.  But  what  could  a  dying  malefactor  expect 
from  a  crucified  Messiah,  as  to  this  world?  He  did  not 
say,  '*  If  thou  be  the  Christ,  save  thyself  and  us:"  but, 
"  Lord,  remember  me,  when  thou  comest  into  thy  king- 
*'  dom."  It  is  manifest  that,  beinq;  "  tauo-ht  of  God,'' 
he  believed  in  Jesus,  as  *'  the  Author  of  eternal  salva- 
"  tion,"  as  '^  the  Saviour  of  the  lost;"  and  that  he  un- 
derstood the  spiritual  nature  of  his  kingdom,  more  clear- 
ly, than  the  apostles  themselves  at  that  time  did;  who 
could  not  conceive,  how  his  "coming  into  his  kingdom," 
could  Consist  with  his  dying  on  the  cross.  He  called 
on  Jesus,  (with  desire,  and  some  feeble  hope  at  least,) 
for  salvation  from  wrath  and  sin,  and  for  the  blessings 
of  his  heavenly  kingdom;  while  he  confessed  himself  to 
be  so  vile,  that  he  deserved  crucifixion  from  man,  and 
condemnation  from  God*  He  hoped  for  eternal  salva- 
tion from  one  expiring  on  a  cross.  Thus  he  honoured 
Christ  who  did  not  disappoint  liis  expectations.  Had 
lie  been  taken  down  from  the  cross,  and  lost  this  faith, 

n  o 


282  REMAKKS 

or  not  shown  it  by  his  subsequent  works,  '  he  should 
'  have  lost  his  salvation  again.'  But  the  question  is, 
whether  such  a  faith  is  ever  lost.  "  I  have  prayed  for 
"  thee,  that  thy  faith  fail  not." 

P.  clvii.  1.  22.  '  The  reference,  &c.'*  The  addi- 
tion of  the  twelfth  article  was  made,  with  great  wisdom 
and  propriety;  and  without  it,  the  system  would  have 
been  incomplete.  The  doctrine  of  human  merit  is  in- 
deed Popish:  but  it  is  held  in  some  form  or  other, 
by  a  vast  proportion  of  nomhial  Protestants,  and  by 
others  all  over  the  world.  Our  articles  and  homilies 
were  levelled  against  the  sentiment,  by  whomsoever 
held,  and,  not  exclusively  against  the  Papists.  Their 
opinions  were  like  those  of  the  Jews,  in  the  time  of  our 
Lord  and  his 'apostles;  and  the  opinions  of  vast  multi- 
tudes, in  every  age  and  nation,  in  this  respect  resemble 
their's. 

P.  clix.  1.  4.  '  If,  &:c.'t  Had  the  framers  of  our 
articles  said,  *  We  are  not  justified  in  the  sight  of  God 

*  '  The  reference  to  tlie  homily  upon  justification,  was  in  the  articles  of 
'  1552;  but  our  reformers  in  1562,  as  a  farther  cnution,  added  the  12th  arti- 
'  cle,  nopart  of  which  was  in  the  articles  of  1552,  and  which  may  be  cons'. - 
'  dered  as  explanatory  of  the  speqies  of  faith,  of  whicli  they  intended  to  speak 

*  in  the  preceding'  article,  tlie   word    faith  being'  there  used  without  any 

*  epithet.  In  the  12th  article  it  is  said,  '  Albeit  that  good  works  cannot  pul 
'  away  our  sins,  yet  are  they  pleasing-  and  acceptable  le  God  in  Christ,  and  do 

*  spring  out  necessarily  of  a  true  and  lively  fiiith;'  '  the  Popish  doctrine  of 

*  human  merit  is  here  again  condemned,  for  the  purpose  of  declaring-,  that 
'  though  good  works  possess  no  power  to  atone  for  sin,  yet  they  are  pleasing 
'  and  acceptable  to  God,  and  arise  necessarily  out  of  a  true  and  lively  faith. 
'  This  article,  therefore,  plainly  shows,  that  the  faith,  by  which  in  the  preced- 

*  ing  article  we  are  said  to  be  justified,  is  a  faith  productive  of  a  holy  ana 

*  virtuous  life,  and  not  a  faith  which  bringeth  forth  no  good  works,  but  is 
'  idle,  barren,  and  unfruitful,  consisting  only  in  believing  in  the  word  of  God.' 

■J-  *  If,  however,  the  framers  of  our  articles  had  said,  '  we  are  not  justified 

*  by  faith  only,*  *  instead  of  saying,  as  they  have  done,  *  we  are  justified  by 
'  faith  only,'  '  they  might,  as  we  have  seen,  equally  have  pleaded  tlie  au- 

*  thority  of  an  apostle  for  the  assertion.  Both  propositions  are  true;  and  the 
'  seeming  contradiction  between  them,  arises  from  the  different  senses 

*  which  the  word  faith  is  used.' 


ON    THE    THIRD    CHAPTER.  283 

*  by  fliith  alone;'  they  would  have  found  a  difficulty  in 
adducing  any  scriptural  authority,  in  their  favour.  What 
they  have  said  sufficiently  proves,  that  they  understood 
St.  James,  as  not  meaning  any  thing  inconsistent  with 
the  doctrine  of  St.  Paul,  in  this  argument;  though,  pro- 
bably, they  would  not  all  have  made  out  the  agreement, 
in  exactly  the  same  manner;  any  more  than  we  now  do. 

P.  clix.  Note.  '  St.  James j  &c.'*  The  apostles 
never  say,  in  so  many  words,  that  we  are  justified  by 
faith  alone:  and  the  language  of  our  article,  in  which 
this  is  expressly  stated,  is  a  decided  proof,  in  what 
sense  the  framers  of  it  understood  the  apostolical  lan- 
guage. "  Because  when  he.  Sec."  In  what  part  of 
St.  Paul's  epistles  does  he  so  much  as  hint,  that  the 
justification  of  which  he  speaks,  is   '  the  justification 

*  conferred  by  baptism?'  Or  where  does  he  expressly 
mention  baptism,  in  connexion  with  justification?  As» 
sertion  is  easy,  but  proof  is  wanting;  and  very  clear 
and  conclusive  agruments,  in  such  a  case  as  this. 

P.  clix.  I.  20.  '  These,  &c.'t  This  is  accurately 
stated.  Whether  faith  ever  rises  from  a  dead  to  a  liv- 
ing faith,  shall  not  here  be  disputed.  We  hope  it  is 
often  exchanged  for  a  living  faith:  of  this  there  is  clearer 
and  fuller  proof,  than  that  a  living  faith  ever  degenerates 
into  a  dead  faith. 

*  '  St.  James  says  that  a  man  is  not  justified  by  faith  only,  but  St.  Paul 

*  does  not  expressly  say  that  a  man  is  justiiied  !)y  faith  only;  his  words  aix% 
'<  by  faith  without  the  deeds  of  the  law."  '  In  no  part  however  of  1  lis  epistles 
'  does  he  mention  any  thing  bwt  faith  as  necessary  to  iustificatioii,  becaust , 

*  when  bespeaks  of  the  justification  of  Christian)?,  he  always  means  the  ji!> 

*  tification  conferred  by  baptism.' 

t  'These  men  believing-,  but  not  obeying-,  the  gospel,  have  the  faith  mean^ 
'■  by  St.  James,  wiiich  does  not  justify;  but  they  have  not  tlie  fuith  meant  by 

*  St.  Paul,  which  does  justify.  But  if  a  persou  of  this  description  become 
'convinced  oTthe  evil  of  his  ways,  be  sincerely  penitent,  and  feel  a  true  and 

*  lively  faith  in  Christ,  he  is  then  justified  from  all  the  sins  he  has  committci', 
'  being-  accounted  righteous  before  God  for  tltc  merit  of  our  l.ord  and  Siivlovi: 
'  Jesus  Christ.' 


284  REMAKK5 

P.  clx.  I.  23.  '  True,  &c.'*  This  is  admitted  by 
both  parties,  and  needs  no  further  remark:  provided, 
they^word  produce  be  adhered  to,  and  contained,  or  any 
other  term  to  the  same  effect,  be  not  substituted. 

P.  clx.  Note.  *  Faith,  &c.'t  I  know  not  of  any 
evangelical  clergyman  who  dissents  from  this  statement. 

P.  clxi.  1.  13.  '  St.  Paul,  Scc'l  Where  nothing 
occurs,  to  which  we  should  materially  object,  I  take  a 
pleasure,  in  selecting  a  few  passages,  which  meet  iny 
cordial  approbation;  and  I  think  that  of  my  brethren. 

P.  clxi.  1.  20.  '  There  are,  &c.'§  Final  salvation 
is  frequently  connected  with  good  works,  though  not 
attributed  to  them:  but,  except  the  passage  in  St.  James, 
\vhich  has  been  repeatedly  considered,  I  do  not  recol- 
lect one,  in  which  justijication  is  attributed  to  good 
works,  in  any  sense,  or  in  any  degree;  or  even  intimate- 
ly connected  with  them.  It  is  added,  in  a  note,  *  That 
'  is,  the  continuance  in  a  state  of  justification:'  but  jus- 
tification, and  continuance  in  a  justified  state,  are  not 
the  same.  We,  however,  read  nothing,  in  any  part  of 
Scripture,  about  '  continuance  in  a  state  of  justifica- 
'  tion,'  except  the  following  texts  refer  to  it.     "  By 

•  '  Trr.e  christian  faith,  air-l  ^ooi^  works  pleasant  and  acceplabl?  to  Goc;, 
'  are  in  their  own  nature  inseparable.  True  fiiith  produces  good  works  as 
'  naturally  as  a  tree  produces  its  fruit:  good  works,  wherever  tliey  exist, 
'  must  proceed  from  faith,  their  only  genuine  source.     And  hence  it  happens, 

*  that  the  one  is  often  mentioned  in  Scripture  without  the  other,  although  the 
'  other  is  implied  or  supposed;' 

f  *  Faith,  or  a  general  belief  of  the  truth  of  Christianity,  is  not  necessarily 

♦  connected  with  good  works.     True  christian  faith  and  good  works  are  in- 

•  separable.' 

:J  '  St.  Paul  says,  "  Thicy  who  by  patient  continuance  in  well-doing,  seek 
"  for  glory,  and  lionour,  and  immci-tality,  shall  inherit  eternal  life."  Here 
f  is  not  a  word  concei'uing  faith;  but  it  is  supposed,  for  nothing  but  faith,  can 

•  cause  a  patient  continuance  in  well  doiiig  with  the  hope  of  everlasting  hap- 
■■  piness.' 

§  *  There  are,  however,  more  passages  in  tlie  epistles  wliich  atlributp 
'justification  and  salvation  If/pnod  works,  than  to  faith.' 


ON   THE    THIRB   CHAPTER.  285 

'^  whom  also,  we  have  access  by  fiilth  into  this  grace 
''  wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of 
"  God."  "  While  we  were  yet  sinners,  Christ  died  for 
"  us.  Much  more  then  being  justified  by  his  grace, 
'•'  we  shall  be  saved  from  wrath  through  him."*  "  That, 
"  being  justified  by  his  grace,  we  should  be  made  heirs 
"  according  to  the  hope  of  eternal  life.''f  Who  are  kept 
"  by  the  power  of  God,  through  faith  unto  salvation.''^ 
There  is  indeed  one  passage,  which  may  be  thought 
more  favourable  to  the  sentiment;  "  If  ye  continue 
*'  in  the  faith  grounded  and  settled,  &c.:"§  but  even  here, 
their  continuance  in  a  state  of  reconciliation  is  connect- 
ed with  their  continuance  in  the  faith,  wot.  with  good 
works. 

P.  cxlii.  1.  4.  '  The  authors,  &c.'^r  Were  then 
the  churches,  to  which  the  apostles  wrote,  constituted 
of  professed  believers,  who  were  not  real  christians? 
This,  alas!  is  to  a  great  degree,  the  case  in  modern  times, 
now  that  whole  nations  profess  to  believe  in  Christ; 
and  yet  the  bulk  of  them  do  not  so  much  as  appear  to 
live  as  it  becometh  christians!  But  surely  it  was  not 
thus,  with  the  select  com.panies,  collected  into  church- 
es, by  the  apostles  themselves.  And  if  the  epistles 
v/ere  written  to  make  professed  believers  real  christians: 
where  are  we  to  find  those  fuller  instructions,  by  which 
'Jiey  were  led  further  into  the  knowledge  of  the  deeper 
and  more  mysterious  parts  of  Christianity?  The  labour- 
ed discussions  of  St.  Paul,  in  his  epistles  to  the  Ro- 
mans,  the   Galatians,  and  the  Hebrews,  were  evidently 

^  Rom.  V.  2.  8,  9.  f  Tit.  ill  7.  t  1  Pet.  i.  6. 

':  Col.  i,  21—23. 

*]  •  The  authors  of  these  epistles  were  therefore  chiefiy  anxious  hv  the 
'  use  of  plain  and  intelligihle  langu^age,  to  induce  tlieir  converts  to  walk  wor- 
•  thy  of  the  vocation  wherewith  they  were  called, l\v  an  uprisrht  iind  holv 
'  "ff;  \'^  m-^-ke  professed  bo],'f vers  in  the  gospel  real  christians.' 


286  '  REMARKS 

intended  to  settle  the  minds  and  judgments  of  the  per- 
^Jons  addressed,  in  all  the  great  truths  of  Christianity;  to 
explain  and  confirm  the  grand  doctrines  of  the  gospel; 
not  only  to  '  induce  the  converts  to  walk  worthy  of  their 
"^  vocation;'  "  but  also  to  rectify  their  errors,  to  recal 
"  them  from  their  wanderings,  to  guard  them  against 
"  deceivers,  and  to  lead  them  forward  in  the  knowledge 
'*  of  Christ:"  "  that  they  should  no  more  be  children, 
*'  tossed  to  and  fro  with  every  wind  of  doctrine,  by  the 
'•  sleight  of  men,  and  cunning  craftiness,  whereby  they 
•'  lie  in  wait  to  deceive;  but,  speaking  the  truth  in  love, 
''  might  grow  up  into  him  in  all  things,  which  is  the 
**  head,  even  Christ."*  I  think  no  man  can  attentively 
read  the  first  chapters  of  the  Epistles  to  the  Ephesians, 
the  Colossians,  and  the  I'hessalonians,  without  being 
convinced,  that  the  persons  to  whom  they  were  sent, 
were  already  true  christians,  who  gave  decided  proof  of 
living  faith,  by  *'  the  work  of  faith,  the  labour  of  love, 
*'  and  the  patience  of  hope."  Even  those  to  the  Corin- 
thians and  the  Galatians,  in  which  much  warning  anc| 
reproof  are  contained,- suppose  the  most  of  the  persons 
addressed  to  be  true  christians,  at  least  "  babes  in 
*'  Christ."  Those  to  Timothy  and  Titus  were  evident- 
ly intended  to  instruct  these  eminent  ministers,  how  to 
perform,  more  and  more  completely,  the  duties  of  their 
important  station:  and  in  that  to  the  Hebrews,  the  apos- 
tle says,  "  Called  of  God  an  high  priest  after  the  order 
''  of  Melcliizedeck,  of  whom  we  have  many  things  to 
^' say,  and  haid  to  be  uttered,  seeing  ye  are  all  dull 
'*  of  hearing."  Yet,  having  shown,  that  they  had  made 
very  small  proficiency,  compared  with  what  might  have 
been  expected;  he  proceeds  with  his  purpose,  and  says, 
'  Therefore,  leaving  the  first  principles  of  the  doctrine 

*  r.ph.  iv.  14— ]  6 


ON    THE    THIRD    CHAPTER.  287 

''  of  Christ,  let  us  go  on  unto  perfection."^  St.  Peter 
speaks  thus  of  St  Pauh  "  As  our  beloved  brother  Paul 
"  also,  according  to  the  wisdom  of  God  given  unto  him, 
"  hath  written  unto  you:  as  also  in  all  his  epistles,  speak- 
*'  ing  in  them  of  these  things;  in  which  are  some  things 
"  hard  to  be  understood,  which  they  that  are  unstable 
**  and  unlearned  wrest,  as  they  do  the  otlier  Scriptures, 
"  to«their  own  destruction.'*!  These  were  not  '*  milk 
*'  for  the  unskilful  in  the  word  of  righteousness:"  but 
strong  "  meat  which  belongeth  to  those  of  full  age;  even 
"  those  who,  by  reason  of  use,  have  their  senses  exercis- 
**  ed  to  discern  good  and  evil." — If,  however,  any  mo- 
dern teachers  go  further  into  doctrinal  discussions,  than 
the  apostoHcal  epistles  do;  and  if  they  neglect '  by  the 

*  use  of  plain  and  intelligible    language  to  induce  their 

*  converts  to  "  walk  worthy  of  their  vocation;"  they  are 
justly  to  be  reprehended.  And  we  may  find  abundant 
opportunity  of  attempting  to  convert  '  professed  believ- 
'  ers  into  real  christians;'  and  should  use  all  scriptural 
means  for  that  purpose. 

P.  clxii.l.  10.  '  *S'^  John,  &c.'J  That  act  of  obe- 
dience,  by  which  we  receive  Christ  as  our  Saviour,  is 
the  same  as  faith  in  him;  but  all  subsequent  obedience 
is  produced  by  faith,  and  consequently  cannot  signify  the 

*  Heb.  V.  10—14,  vi.  1.  f  2  Pet.  iii.  15,  16. 

%  '  Again  St.  John  says,  "  God  so  loved  the  world,  that  he  gave  his  only 
"  begotten  Son,  that  whosoever  believeth  in  him  should  not  perish,  but  have 
"  everlasting  life;"  and  St  Paul  says,  "  Christ  became  the  Author  of  eternal 
"  salvation  unto  all  them  that  obey  him:"  salvation  therefore  is  promised  both 
•'  to  faith  and  to  obedience;  and  consequently  faith  and  obedience  must  in  re- 
'  ality  signify  the  same  thing,  or  include  each  other;  otherwise,  the  two  pas- 
'  sages  would  be  irreconcilable.  Tlie  obedience,  in  the  latter,  is  the  obedience 
'  which  proceeds  from  faith;  and  how  or  why  should  men  obey  Christ,  if  the  v 
'  do  not  believe  him  to  be  the  predicted  Redeemer  of  the  world?  Tiie 
'  faith  in  the  former  is  the  faith  which  produces,  or  is  accompanied  by,  obe- 

*  dience;  and  indeed  a  true  and  lively  faith  in  the  merits  and  promises  n'- 
'  Christ,  is  naturally  productive  ofobedienne  to  his  commands.' 


288  REMARKS 

same  thing,  as  faith.  The  tree  produces  the  fruit:  but 
the  tree  and  fruit  are  not  the  same  thing;  any  more,  than 
the  mother  and  the  child  are  the  same  person;  nor  can 
they  properly  be  said  to  '  include  each  other.'  The  tree 
indeed  in  some  sense  included  the  fruit,  before  it  produ- 
ced  it;  but  the  fruit  never  included  the  tree.  The  rest  of 
the  quotation,  however,  shows  that  the  passage  was  intend- 
ed chiefly  to  prove  that  true  faith  always  produces  •obe- 
dience, about  which  there  should  be  no  controversy. 
Yet  the  important  doctrine,  of  justification  by  faith  alone, 
requires  some  notice  to  be  taken  of  such  expressions,  as 
are  inconsistent  with  it:  and  if  faith  and  obedience  '  sig- 

*  nify  the  same  thing/  we  are  as  really  justified  by  obe- 
dience, as  by  faith;  and  that  not  till  after  we  have  per- 
formed the  obedience:  but  '  good  works,  which  are  the 
'  fruits  of  faith,  follow  after  justification.'* 

P.  clxiii.  1.  5.     *  A  ?nan,  &c.'t     That,   '  a  man  is 

*  saved  by  faith,  which  produces  obedience,'  accords  to 
the  language  of  Scripture:  the  other  propositions,  if  in- 
tended of  final  salvation  from  sin  and  all  its  conse- 
quences, may  bear  a  scriptural  construction:  but  should 
we  not  "  speak  according  to"  the  language,  as  well  as 
to  the  meaning  of  "  the  oracles  of  God?"  Moreover,  as 
Justification  and  salvation  are  often  considered  as  the 
same  thing,  or  as  convertable  terms,  it  is  highly  im- 
portant, that,  in  showing  the  necessity  of  obedience  and 
good  works,  we  be  careful  not  to  cloud  the  doctrine  of 
justification,  or  to  mislead  men  respecting  it. 

•  Art,  xii. 

■j-  '  A  man  is  saved  by  obedience  which  proceeds  from  faith;  a  man  is  saved 
'  by  faith  v.'liich  produces  obediertce;  a  man  is  saved  by  faitli  and  obedience. 
'  In  all  these  three  propositions,  Christ  is  supposed  to  be  the  meritorious 
'  cause  of  salvation,  and  faitli  and  obedience  are  asserted  to  hh  in  the  person 
'  saved.  If  the  obedience  of  the  -irst  proposition  does  not  proceed  from 
'  faitli,  it  does  not  save;  if  the  faith  of  the  second  proposition  does  not  pro- 
'  dnce  obedience,  it  does  not  sa\" ;  and  therefore  both  faith  and  obcdiencf,  as 
'  declared  inl)>ie  third  proposition,  are  necessary  to  salvation.' 


ON     THE    THIRD    CHAPTER.  289 

P.  clxiii.  Note  from  Whitby.  '  It  is^  &c.'*  Thus 
the  acorn  virtiialli/  not  formally  contains  the  oak;  as 
well  as,  the  oak,  wlien  grown,  v'lrtuallij  contains  other 
acorns,  and  futyre  oaks.  On  such  subjects  men  may 
speculate  in  philosophy;  but  acorns  will  not  answer  the 
purpose  of  oaks,  notwithstanding  their  virtually  con- 
taining each  other.  Nor  will  obedience  answer  the 
purpose  of  faith  as  to  justification.  We  agree,  how- 
ever, that  we  cannot  be  either  justified  now,  or  saved 
at  last,  by  that  faith,  which  does  not  '  produce  in  us  a 

*  sincere  obedience  to  the  laws  of  Christ.' 

P.  clxiv.  1.  9.  *"  If  ay  &c.'t  If  a  minister,  either  in 
a  country- church,  or  in  any  other  place,  or  before  any 
congregation,  learned  or  unlearned,  should  preach  in 
the  manner  here  described;  he  would  prove,  that  he  was 
wholly  unfit  for  his  important  office;  and  would  certain- 
ly be  more  likely  to  corrupt -the  principles,  than  to 

*  improve,  the  morals  of  his  audience;'  and  to  propagate 
antinomianism,  instead  of  Christianity.  Much  caution 
therefore  is  needful,  on  this  side,  as  well  as  on  the  other; 
and  much  heavenly  wisdom  and  faithfulness;  which  can 
only  be  obtained  by  constant,  fervent,  prayer  to  "  the 
"  Giver  of  every  good  and  perfect  gift." 

•  '  It  is  evident  that  Paul  esteemed  that  alone  true  faith  which  is  produc- 
'  tive  of  obedience,  and  so  doth  virtually,  although  not  formally,  include 
'  obedience,  as  the  effect  is  virtually  contained  in  the  cause.     So  that  the 

*  difference  between  men  of  judtymeut,  as  to  saving  faith,  is  more  in  words 
'  than  sense,  they  all  designing  the  same  thing,  that  we  cannot  be  saved  by 
'  that  faith  which  doth  not  produce  in  us  a  sincere  obedience  to  the  laws  of 

*  Christ.' 

f  *  If  a  minister  should,  in  a  country-church,  tell  his  parishioners,  that  they 

*  will  be  saved  if  they  have  faith  in  Jesus  Christ,  without  explaining  to  them 

*  what  he  means  by  faith;  or  even  if,  with  explaining  to  tliem  the  true  sense 

*  of  the  word,  he  makes  this  doctrine  the  constant  subject  of  his  discourses, 
and  does  not  frequently  inculcate  the  personal  and  social  duties  separately 

*  as  essential  parts  of  the  character  of  a  true  clirist'an,  and  as  an  indlspensa- 
'  ble  proof  of  his  possessing  a  lively  faith,  he  will  be  very  far  from  improving 
'  the  morality  of  his  audience.' 

VOL.  I.  ?    p 


290  REMARKS 

P.  clxiv,  1.  20.  *  Jn  illiterate,  &c.'*  In  what  sense 
is  the  declaration  here  quoted,  '  a  rule  of  life?'  This 
expression  is  used  in  different  senses.  It  may  signify 
a  rule,  by  which  a  man  should  regulate  his  conduct: 
and  every  prohibition  of  lying  and  drunkenness,  and 
other  vices,  as  well  as  every  command  given  to  love 
God  and  our  neighbour;  in  short,  the  whole  moral  law 
of  God,  as  explained  in  the  New  Testament,  by  oar 
Lord  and  his  apostles,  is  in  this  sense  '  a  rule  of  life,' 
or  '  a  rule  of  duty;'  which  I  hope  few  of  the  evangeli- 
cal clergy  neglect  frequently  to  set  before  their  hearers, 
with  suitable  warnings  and  exhortations.  But,  by  *  a 
*  rule  of  life'  may  be  meant,  a  rule,  by  observing  which 
eternal  life  may  be  obtained;  "  What  good  thing  shall 
*'  I  do,  that  I  may  inherit  eternal  life?"  In  this  sense  no 
prohibition,  or  precept,  except,  "  Believe  in  the  Lord 
"  Jesus  Christ,  and  thou  shalt  be  saved,"  can,  to  a  sin- 
ner, be  a  rule  of  life:  because  none  of  our  obedience 
can  entitle  us  to  eternal  life,  which  is  "  the  gift  of  God 
^'  through  Jesus  Christ  our  Lord.'*  But  it  is  seriously 
to  be  feared,  that  multitudes  expect,  by  abstaining  from 
gross  vices,  and  practising  some  outward  duties,  to  ob- 
tain eternal  life,  though  destitute  of  true  repentance,  liv- 
ing faith,  and  inward  holiness;  and  that  the  religious  in- 
structions, which  they  receive,  do  not  tend  to  undeceive 
them:  though  this  sentiment  at  once  renders  void  the 
whole  gospel.  ♦ 

P.  clxv.  1.  5.    '  Jfhe,  &c.'|    This  passage  describes 

"  '  An  illiterate  person,  and  tlie  bulk  of  country  congregations  consists  of 
f  persons  of  that  description,  if  he  be  told,  that  lying  and  drunkenness  are 
'  forbiildcn  by  the  laws  of  God,  and  that  one  of  Clirist's  apostles  has  declared 
'  that  no  liar  or  drunkard  shall  inherit  the  kingdom  of  God,  will  see  in  this 
'  plain  prohibition  and  declaration  a  rule  of  life.' 

•j-  •  If  he  be  told,  that  he  has  only  to  cherish  faith  in  his  miud,  and  he  will 
'  be  eternally  happy,  he  will  be  apt  to  persuade  himself  tliat  he  has  this  faith, 
'  while  he  is  p;uil»v'  of  every  vie*  wifhin  his  means,  to  which  he  feels  any 


ON    THE     THIRD     CHAPTER.  291 

a  style  of  preaching,  which  I  trust  is  wholly  ideal:  at 
least  it  has  never  fallen  under  my  notice.  Dispropor- 
tionate statements,  as  to  the  different  parts  of  divine 
truth;  a  far  too  general  way  of  treating  on  practical  sub- 
jects; many  unguarded  expressions,  and  methods  of 
exhibiting  the  grand  doctrines  of  the  gospel,  which 
might  be  perverted  by  a  carnal  heart  to  an  antinomian 
meaning,  I  have  heard  aad  lamented,  and  have  protest- 
ed against;  but  never,  even  from  those,  who  are  justly 
considered  as  antinomians,  any  thing  so  grossly  abo- 
minable, as  that  which  is  here  described.  At  present, 
I  am  persuaded,  that  the  evangelical  clergy  in  general 
are  very  careful  to  caution  their  congregations  against 
every  antinomian  perversion  of  the  doctrine  of  grace: 
and  I  am  fully  assured,  tliat  there  are  very  few  in  their 
congregations,  who  are  not  quite  convinced,  that  *  lying, 
'  drunkenness,  theft,  and  fornication,'  and  every  other 
instance  of  immorality,  or  profaneness,  will,  unless  re- 
pented of,  forsaken,  and  abhorred,  terminate  in  their 
everlasting  damnation,  whatever  doctrines  they  assent 
to,  or  whatever  confidence  they  may  express;  naj'^,  that 
the  very  circumstance  of  encouraging  themselves  in  sin, 
by  perverting  the  doctrine  of  salvation  by  grace,  will 
exceedingly  enhance  their  guilt  and  condemnation.  If 
there  be  any  clergyman,  who  teaches  his  congregation, 
that  *  faith  is  all  which  is  required  for  pardon  and  salva- 
'  tion,'  and  does  not  enjoin  them  to  '  abstain  from  ly- 
'  ing,  drunkenness,  theft,  and  fornication;  and  show  the 
'  nature  and  effects  of  "  faith  which  worketh  by  love," 

'  temptation.  He  will  remember  tbat  the  preacher  only  told  lum  to  have 
'  faitli,  and  that  he  did  not  enjoin  him  to  abstain  from  lying,  drunkennes?, 
'  theft,  and  foniication.     He  believes  that  Christ  died  for  the  sins  of  men, 

*  and  is  convinced,  upon  the  authority  of  his  minister,  that  this  faith  is  all 

*  which  is  required  for  pardon  and  salvation.     Whoever  knows  any  thing  of 

*  the  common  people,  cannot  but  know  that  tlils  mode  of  reasoning,  easily 
'  s\igge5ted  by  ihe  corrupt  nature  of  man,  y-  very  Wk-\s  to  take  Tilace.' 


^92  ItEMARKS 

as  distinguished  from  a  faith  consistent  with  such  abo- 
minable wickedness;  it  would  rejoice  me,  and  I  will 
answer  for  it,  most  of  my  brethren,  to  see  episcopal  au- 
thority exercised,  in  silencing  him;  as  well  as  in  silenc- 
ing many  others,  who,  in  different  ways  corrupt  the 
.gospel  of  Christ,  or  disgrace  it  by  their  example.  We 
are  fully  aware  that '  this  mode  of  reasoning,  easily  sug- 
'  gested  by  the  corrupt  nature  of  man,'  is  likely  to  take 
place,  both  among  '  the  common  people,'  and  their  su- 
periors: and  if  we  give  any  occasion  to  it,  nay,  if  we  do 
not  fully  warn  our  congregations  against  it,  we  deserve 
not  only  the  censure  of  our  diocesans,  but  the  awful 
wrath  of  our  holy  God;  and  shall  experience  it,  except 
we  "  repent,  and  do  works  meet  for  repentance;"  how 
evangelical  soever  our  creed  may  be. 

P.  clxv.  1.  20.  '  Whoever,  &c.*  Who  these  '  cer- 
'  tain  preachers'  are,  we  are  not  told:  but  this  I  can  con- 
fidently say,  that  I  have  witnessed,  in  the  places,  where 
the  evangelical  clergy  are  stationed,  a  degree  of  morali- 
ty, even  in  those,  who  did  not  fully  enter  into  their 
views;  beyond  what  I  ever  saw  in  any  other  places.  It 
is  true,  that  many  learn  from  the  preachers,  evangelical 
notions,  and  make  a  temporary  profession  of  religion; 
who,  at  length  return,  "  like  the  sow  that  is  washed  to 
"  her  wallowing  in  the  mire;"  and  "  the  last  state"  of 
these  men  is  "  worse  than  the  first."  But  if  they  are  to 
be  considered  as  specimens  of  the  company,  which  they 
have  renounced,  or  from  which  they  have  been  exclu- 
ded; while  all  those,  who,  "  taught  by  the  saving  grace 
*'  of  God,  that,  denying  ungodliness  and  worldly  lusts, 
*'  they  should  lead  sober,  righteous,  and  godly  lives," 
are  quite  overlooked:   prejudice  may  easily  bring  in  a 

•  '  Whoever  has  lived  in  tlie  rieighboiirhoQtl  of  certt'ia  preacliers,  will  tes- 
tify that  it  hus  taken  piace.' 


ON    THE    THIRD    CHAPTER.  293 

verdict  against  the  whole  body.  Thus  Judas,  Ananias, 
Sapphira,  and  Simon  Magus,  might  have  been  consid- 
ered as  specimens  of  the  character  of  Christians,  in  the 
primitive  times;  and  those,  of  whom  Paul  spake,  even 
weeping,*  of  all  the  converts  made  by  his  ministry. 

In  populous  places  also,  where  in  this  land  preachers 
of  every  kind  are,  at  present,  found;  there  will,  no 
doubt,  be  men,  who  adopt  the  wildest  notions,  and  dis- 
grace the  truths  which  they  profess,  with  the  vilest  con- 
duct. They,  who  pay  sufficient  attention  to  the  subject, 
will  find,  that  this  is  the  grief  and  distress  of  numbers, 
aikl  especially 'of  ministers;  who,  agreeing  in  some 
points  of  doctrine  with  these  enthusiasts  and  antino- 
mians,  (for  we  cannot  give  up  truth,  because  professed 
and  perverted  by  wicked  men,)  are  by  superficial  ob- 
servers, and  such  as  only  behold  the  company  from 
a  distance,  classed  among  those,  whom  they  mourn 
over,  and  protest  against,  and  oppose,  by  every  scriptu- 
ral method  in  their  power. 

But  after  every  deduction,  it  may  confidently  be  aver- 
red, that  the  stated  congregations,  and  especially  the  com- 
municants, at  those  churches,  or  chapels,  in  which  the 
evangelical  clergy  officiate,  are,  by  far,  the  most  strictly 
moral  part  of  the  established  church,  in  respect  of  ex- 
emption from  gross  vices;  and  further,  that  they  exert 
themselves,  in  endeavouring  to  relieve  the  distresses  of 
the  poor,  to  instruct  their  children,  and  to  forward  every 
good  work,  with  more  decided  diligence,  earnestness, 
and  liberality;  than  are  generally  manifested  among 
their  opponents.  And  I  appeal  to  every  candid  ob- 
server, who  diffi^rs  from  me,  in  reUgious  sentiments, 
but  has  carefully  compared  our  parishes  and  congrega- 

•  Phil  lii.  18,  19. 


294  REMARKS 

tions,  with  oth£r  parishes  and  congregations,  whether 
this  be  not  true. 

P.  clxv.  1.  22.  '  The  doctrine,  &c.'*  The  style  of 
preaching  here  supposed  to  be  imperfect  and  dangerous, 
is  I  trust  httle  known  in  our  congregations.  He  who 
insists  solely  on  salvation  through  faith,  is  far  from 
"declaring  the  whole  counsel  of  God."  Whatever 
God  has  made  a  part  of  his  revealed  word,  that,  as  far 

•  *  The  doctrine  of  salvation  through  faith,  if  rightly  understood,  is  strictly 

*  scriptural;  and  I  do  not  mean  to  say  that  any  bad  effects  are  intended  by  in  - 
'  sisting  solely  or  principally  upon  this  one  point.     But  L  think  that  this  style 

*  of  preaching  is  imperfect  and  dangerous;  and  in  support  of  my  opinion  1 
'  will  venture  to  atfirm,  that  the  New  Testament  does  not  furnish  one  dis- 
'  course  of  our  Saviour,  one  sermon  of  any  of  his  apostles,  or  one  epistle,  in 
'  which  there  is  not  an  exhortation  to  the  practice  of  moral  virtue,  or  in  which 

*  a  reward  is  not  promised  to  holiness  of  life.  Let  the  preachers,  to  whom  I 
'  allude,  read  the  conclusions  of  those  very  epistles,  upon  particular  passages 
'  of  which  they  lay  so  much  stress,  and  they  will  find  the  most  earnest  injunc- 

*  tions  to  the  performance  of  the  relative  duties,  and  a  variety  of  declarations 

*  and  precepts  all  tending  to  encourage  the  cultivation  of  practical  virtue.  I4et 
'  them  constantly  bear  in  mind  tlie  solemn  direction  given  by  St.  Paul  to 

*  Titus,  whom  he  had  appointed  a  preacher  of  ihe  gospel,  and  let  tliem.  ob- 
'  serve  that  it  immediately  follows  the  assertion,  that  we  "are  justified  by 
"  grace."  "This  is  a  faithful  saying,  and  these  things  I  will  that  thou  affirm 
"  constantly,  that  they  which  ha\e  believed  in  God,  might  be  careful  to  main- 
"  tain  good  works:  these  things  are  good  and  profitable  unto  men."  Justifi- 
'  cation  therefore  by  grace,  so  far  from  rendering  good  works  unnecessary,  is 
'  the  ground  upon  which  they  are  to  be  enforced  by  a  Christian  minister;  they 
'  are,  says  Br.  Doddridge,  to  be  the  darling  topicks  of  your  preaching,  as  you 
'  desire  the  edification  and  salvation  of  your  hearers.  The  instructions  indeed, 

*  M^ich  St.  Paul  gave  to  Timothy  and  Titus  for  preaching  tlie  gospel,  related 

*  principally  to  practical  subjects,  that  their  heai-ers  might  "  adorn  the  doc- 
"  trine  of  God  our  Saviour  in  all  things."  '  Surely  then  if  the  inspired  apos- 
'  ties  were  guided  to  instruct  their  disciples  in  this  manner,  it  is  incumbent 
'  upon  their  successors,  the  present  ministers  of  the  gospel,  to  insist  upon  the 

*  necessity  of  good  works,  at  least  with  as  much  earnestness  and  as  frequently 
•as  upon  the  necessity  of  faith.  To  obviate  any  misunderstanding  upon  a 
'  point  of  so  great  moment,  the  observance  of  tl\e  moral  duties,  upon  the 

*  principles  and  motives  requned  in  the  gospel,  ought  to  be  expressly  enfor- 

*  ced  as  indispensable  to  salvation;  and  whenever  faith  is  inculcated,  the  con- 

*  gregation  should  be  reminded,  that  to  show  faith  by  works  is  the  only 
'  mode  of  showing  faith  authorized  by  Scripture,  and  not  palpably  subject  It. 

*  deceit  and  delusion.' 


ON   THE   THIRD  CHAPTEE,  295 

as  doctrine  and  practice  are  concerned,  ought  to  have  a 
proportionable  place  in  our  instructions;  and  though 
there  is  much  imperfection  in  us  all,  most  of  the  body, 
I  trust,  aim  to  do  this.  It  may  fairly  be  said,  of  many 
among  us,  that  there  is  no  one  of  our  discourses,  or  ser- 
mons, either  printed,  or  preached,  which  does  not  con- 
tain exhortations  to  the  practice  of  moral  virtue,  or 
christian  holiness;  or  in  which  a  gracious  reward  is  not 
proposed  to  the  fruits  of  faith  and  grace.  We  hope,  that 
we  both  read,  and  endeavour  to  reduce  to  practice,  in 
our  ministry,  what  his  Lordship  very  properly  recom- 
mends to  our  attention:  and  many  will  unite  with  me  in 
earnestly  praying,  that  all  the  clergy  of  our  church,  and 
all  every  where  called  the  ministers  of  Christianity,  may 
do  this  more  and  more.  But  here  is  our  disadvantage:  we 
read  his^  Lordship's  book,  and  the  works  of  our  other 
opponents;  and  we  really  know  what  their  opinions  are: 
but  we  cannot  avoid  thinking,  that  many  of  our  oppo- 
nents do  not  read  our  books,  and  are  not  acquainted 
with  our  sentiments.  And  this  is,  by  far,  the  most  can- 
did construction  we  can  put  upon  their  conduct;  foi 
mostcertainlij^  we  are  supposed  to  hold,  and  to  dissem- 
inate, doctrines,  which  we  wholly  abhor  and  protest 
against. 

P.  clxvii.  1.  22.  *  No  clergyman^  &c.'*     Except  the 

•  '  No  clergyman  should  confine  his  publick  instruction  to  subjects  of 

*  morality  or  of  theolog-y.     The  sermons  of  a  parish  priest  ought  to  extend  to 

*  all  the  doctrines  and  to  all  the  duties  of  christianitj-.  The  one  are  not  to  be 
'  dwelt  upon  to  the  exclusion  of  the  other.     A  faithful  minister  of  the  gospei 

*  will  strive  to  "  show  himself  approved  unto  God,"  *  by  "  rightly  dividing 
"  the  word  of  truth,"  '  so  as  to  embrace  tlie  whole  christian  scheme  of  he- 

*  man  redemption.     Sometimes   he  will  give  a  summary  of  this  wonderfu': 

*  dispensation,  and  explain  its  divine  origin,  necessity,  extent,  and  inestima- 

*  ble  value.  At  other  times  he  will  illustrate  the  various  truths  which  it  re- 
'  veals,  and  enlarge  uix)n  the  numerous  precepts  which  it  contains;  and  what- 

*  ever  doctrine  he  inculcates,  or  whatever  duty  he  enforces,  he  will  be  carc- 
'  ful  not  to  lead  his  hearers  into  the  error  of  imagijiingj  that  tins  sinq'le  point 


293  REMARKS 

word  condition^  there  is  nothing  in  this  passage,  wliich 
does  not  aceord  to  the  views  of  the  author  of  these  re- 
inarks.  He  is  a  very  defective  minister  of  Christianity 
indeed,  nho  does  not  preach  the  whole  of  Christianity, 
in  scriptural  connexion  and  proportion.  It  would  be  a 
most  important  blessing,  if  these  publications  should  ex- 
cite those  clergymen,  wl>p  have  greatly  excluded  or, 
cast  into  the  back  ground,  the  peculiar  doctrines  of 
Christianity;  to  bring  them  forward,  and  to  give  them 
all  that  prominency,  which  they  have  in  the  apostolical 
writings;  and  graft  all  their  practical  exhortations  upon 
them:  and  if  such  evangelical  preachers,  as  have  too 
much  confined  themselves  to  doctrines,  promises,  and 
privileges;  and  have  been  too  general  and  slight  in  prac- 
tical instructions  and  exhortations,  might  he  induced  to 
insist  more  fully  and  particularly  upon  them,  as  the  ge- 
nuine deduction  from  their  doctrines;  according  to  the 
just  remark  of  the  pious  Doddridge,  I  can  truly  say, 
should  I  live  to  see  it,  that  I  should  as  cordially  rejoice 
in  the  latter^  as  in  the  former  effect.  The  deficiency, 
indeed,  has  been  by  no  means  so  great  as  our  opponents 
suppose;  yet  there  has  been  a  deficiency,  in  evangelical 
preachers,  in  respect  of  practical  instruction,  which 
many  of  us  has  deeply  lamented,  and  endeavoured,  per- 
haps with  some  success,  to  remedy.  He  who  does  not 
preach  the   grand  doctrines  of  salvation  by    grace,    in 

'  is  all  that  is  required  of  a  christian;  or  that  obedience  of  belief  in  this  one 
'article  will  compensate  for  disobedience  or  unbelief  in  any  other.  "He 
"  that  offendeth  in  one  point,  is  guilty  of  all;"  '  surely  then  every  portion 
'  and  particle  of  Uie  christian  cliaracter  is  to  be  explained,  lest  a  man  by  a 
'  single  omission  become  a  ti-ansgi'essor  of  the  whole  law.  Much  less  are  doc- 
'  trinal  subjects  totally  to  supersede  the  duties  of  morality,  "  for  what  doth  it 
"profit,  though  a  man  say  he  hatli  fluth,  and  have  not  works?"  'Let  not 
'  these  two,  faith  and  works,  wlilch  Christ  has  joined  together  in  his  gospel, 

•  be  ever  separated  by  his  ministers.  Let  faith  be  inculcated  as  the  appointed 

•  condition  of  justification;  aiul  let  works  at  tlje  same  time  be  always  enforced 
'  as  the  necessary  fruits  and  sole  criterion  of  true  faith.' 


ON     THE    THIRD    CHAPTER.  297 

Christ,  through  faith;  builds  without  a  foundation:  and 
he,  who  laying  this  foundation,  does  not  build  upon  it, 
every  part  oi" christian  holiness  and. obedience,  has  afoun- 
dation  without  a  building  erected  on  it;  or  one  construct- 
ed of  such  materials,  as  will  never  stand  the  fiery  trial. 

P.  clxix.  1.  4.  *  But  -while ^  &c."'*  I  quote  this  pas- 
sage, as  cordially  approving  it. 

P.  clxx.  1.  10.     '  But  if,    Scc't     '  Works,    the  ap- 

*  pointed  condition  of  salvation,'  might  here  be  noticed, 
as  language  not  found  in  scripture,  nor  known  to  our 
reformers.  But  if  this  were  nut  so,  '  we  should  of  course 

*  become  indifferent  to  the  character  of  our  actions.' 
This  must  mean,  that  self-love  is  the  highest,  or  the 
only  motive,  of  human  activity,  even  in  the  most  reli- 
gious persons:  otherwise  love  to  God  and  man,  love  to 
holiness,  hatred  of  sin,  and  other  disinterested  motives, 
might  render  us  "  zealous  of  good  works,"  even  if  we 
did  not  think  them  the  condition  of  salvation.  But  If 
nothing,  except  mercenary  hope  and  slavish  fear  can 
deter  men  from  wickedness;  it  is  manifest,  that  they  are 
destitute  of  love,  gratitude,  benevolence,  and  every  right 
disposition. 

P.  clxx.  Note,  '  Li  the,  &:c.'|  This  note  appears 
to  give  a  right  view  of  the  text,  on  which  it  is  made. 

*  •  But  while  I  am  contending  that  a  strict  attention  to  tiie  dtities  of  mora- 
'  lity  is  indispensably  required  by  the  reli,^ion  of  Christ,  I  must  repeat,  that 
'  good  works  are  in  no  respect  or  degree  the  meritorious  cause  of  our  salva- 

*  tion.     Whenever  we  speak  of  any  benefit  derived  fi'oni  the  gospcl-dispensa- 

•  tion,  all  notion  of  deserving  it,  all  idea  of  merit  on  our  part,  is  to  be  disclaim - 
'  ed.  The  wliole  and  every  part  of  this  inestimable  blessing,  every  conse- 
'wijuence  and  effect  proceeding  from  it,  directly  or  indirectly,  is  the  free  gift 

•  of  God  to  unworthy  and  undeserving  man.     This  distinction  between  meri- 

•  torious  cause  and  appointed  condition  is  a  very  material  one.' 

f  '  But  if  we  went  into  the  opposite  extreme,  and  believed  that  good  works 

•  were  not  the  appointed  condition  of  salvation,  we  should  of  courtse  become 

*  indifferent  to  the  character  of  our  actions.' 

+  '  In  the  Kevelation  it  is  said,  "Blessed  are  they  that  do  his  command- 


-298  '  REMARKS 

P.  clxxi.  1.  15.  *  Those  who,  &c.'*  This  belongs 
properly  to  the  subject  of  the  next  chapter.  Had  the 
words  '  the  enthusiasts  of  the  present  day,'  been  ex- 
plained, and  the  reader  clearly  informed,  what  body  of 
men  were  intended,  what  sentiments  these  persons  main- 
tained, and  how  they  might  be  distinguished  from  other 
teachers;  the  caution  to  avoid  them  would  have  been 
more  explicit,  and  suited  to  produce  more  effect.  As 
it  is,  we  must  put  it  along  with  another  phrase,  some- 
times improperly  used  on  the  qther  side  of  the  question; 
'  The  blind  Pharisees  of  the  present  day.'  It  will,  how- 
ever, be  concluded  by  numbers,  that  his  Lordship  means 
the  evangelical  clergy,  as  part  of  the  company  at  least. 
But,  1  hope,  there  is  not  one  of  them,  I  am  sure  there 
are  very  few,  who  teach  their  hearers  to  '  suppose  them- 

"  meiits,  that  they  may  liave  right  to  the  tree  of  life."f     '  This  is  a  right  not 

*  founded  in  the  real  merit  of  men,  hut  derived  from  the'gracious  promise  of 

*  God;  not  a  claim  upon  God's  justice,  but  a  free  gift  of  his  mercy.     A  pro- 

*  raise,  from  its  nature  imi)lies  that  it  might  have  been  withholden  without 
'  injustice;  but  lie  who  promises,  contracts  a  debt,  which  he  is  bound  to  dis- 

*  charge  upon  the  performance  of  the  conditions  on  which  the  promise  is 
'  made.  A  promise  proves  the  kindness  of  him  who  promised,  and  not  the 
'  worthiness  of  liim  to  whom  the  promise  is  made;  and  that  kindness  is  the 
'  greater,  the  greater  is  the  value  of  the  tiling  promised,  and  the  more  easy 
'  the  conditions  upon  which  it  is  promisi;d.' 

•  'Those,  who  listen  to  the  enthusiasts  of  the  present  day,  too  often  sup- 
'  pose  themselves  the  chosen  vessels  of  God,  iuid  are  persuaded  that  no  con- 
'  duct,  however  atrocious,  however  unchristian,  can  finally  deprive  them  of 

*  eternal  felicity;  since  they  are  taught  to  believe,  that  though  it  may  be  or- 
'  dained  that  for  a  time  they  may  fall  from  grace,  yet  it  is  irreversibly  decreed 
'  that  they  shall  ultimately  be  saved.  If  these  preachers  do  not  in  so  many 
'  words  tell  their  liearers,  that  theu*  moral  conduct  will  have  no  influence 

*  upon  the  sentence  which  will  be  pronounced  upen  them  in  the  last  day;  or 

*  if  they  do  not  entirely  pass  over  in  silence  the  great  duties  of  morality,  yet 
'  if  they  dwell  so  much  more  earnestly  and  more  frequently  upon  the  neces- 
'  sity  and  mea-it  of  faith,  as  to  induce  an  opinion  that  good  works  are  of  little 
'  comparative  importance,  the  natural  consequence  will  be,  a  laxity  of  prin- 
'  cinle  and  a  dissoluteness  of  manners.  Even  a  doubt  of  the  efficacy  of  vir- 
'  lue  will  lead  to  a  disregard  of  its  laws.' 

\  Rev.  xvii.  14. 


ON   THE   THIRD    CHAPTER.  299 

*  selves  the  chosen  vessels  of  God,  and  to  be  persuad- 
'  ed,  that  no   conduct,  however  atrocious  or  unchris- 

*  tian,  can  finally  deprive  them  of  eternal  felicity,  &c.' 
Many  of  the  evangelical  clergy  do  not  hold  the  doc- 
trine  referred  to:  it  forms  no  prominent  part  of  the  pub- 
iick  instruction  of  a  large  majority  of  those  who  do;  and 
they,  who  are  most  particular  on  the  subject,  with  very 
few,  if  any,  exceptions,  state  it  thus:  No  man  can  have 
sctiptural  ground  to  conclude  himself  interested  in  this 
unspeakable  benefit;  except  as  he  is  himself  conscious, 
and  evidences  to  others,  that  he  has  true  living  faith, 
producing  unreserved  obedience.  If  he  be  overcome 
by  temptation,  and  fall  into  sin:  he  must  lose  his  confi- 
dence of  his  acceptance,  if  it  be  genuine:  this  he  never 
can  legitimately  recover,  till  by  deep  repentance,  with 
its  appropriate  fruits,  and  by  renewed  faith,  in  God*s 
mercy  through  Christ,  his  prayer,  "  Restore  to  me  the 
"joy  of  thy  salvation,"  be  answered.  He  may,  and  if  a  true 
believer,  we  suppose,  is,  in  a  safe  state:  but  he  cannot 
A-Koxv,  and  is  not  authorized  to  think  himself,  in  a  safe 
state,  after  having  grossly  sinned,  till  unequivocal  re- 
pentance has  taken  place.  And,  it  is  our  general  in- 
struction, that  if  a  man  take  encouragement  from  this 
doctrine,  when  living  in  the  habitual  practice  of  any 
known  sin,  or  the  habitual  neglect  of  any  known  duty, 
and  quiet  his  conscience  by  it;  it  is  a  decided  proof,  that 
he  is  a  hypocrite.  Whether  our  sentiment,  in  this  par- 
ticular, be  true,  or  no;  this  is  my  view  of  the  subject; 
and  I  would  not  be  thought  to  plead  the  cause  of  any, 
who  wish  to  state  this  point,  in  a  more  lax  and  accomo- 
dating manner.  If  this  statement  deserve  the  censure, 
contained  in  the  passage  adduced;  let  it  bear  it.  It  is 
indeed  true,  that  some,  who  do  not  '  pass  over  in  si- 
'  lence  the  great  duties  of  morality,'  or  rather  of  cbris- 


-00  REMARKS 

tian  holiness,  do  treat  on  other  subjects  more  earnest!}'. 
But,  in  so  doing,  they  meet  the  decided  disapprobation 
of  a  large  number  and  an  increasing  number,  of  those, 
who  hold  the  same  doctrines. — What  is  meant  by  '  the 
'  efficacy  of  virtue,'  does  not  appear.  It  is  allowed,  that 
even  real  good  works  have  no  eflicacy,  in  our  justifica- 
tion. But;  *  if  there  be  any  virtue,  if  there  be  any  praise, 
'  think  of  these  things,'  is  our  exhortation  to  our  flocks. 
We  indeed  dwell  earnestly  on  the  necessity  of  faith,  and 
of  its  efficacy,  if  genuine,  for  our  justification:  but  we 
speak  as  little  of  '  the  merit  of  faith,'  as  of '  the  efficacy 
'  of  virtue,'  for  merit  and  efficacy  are  by  no  means  the 
same. 

P.   clxxii.  I.   8.     *  Although,    &c.'*     If  '  the  best 

*  things  which  we  do  have  something  in  them  to  be 
'pardoned;'!  then  there  must  be  sin  in  every  human 
deed.  *  Man  is  very  far  gone  from  original  righteous- 
'  ness,  and  is  of  his  own  nature  inclined  to  evil;  so  that 

*  '  Although  the  best  actions  of  men  must  partake  of  the  infirmity  of  their 
'  nature,  and  cannot  give  the  slisjhtest  claim  to  eternal  happiness;  yet  to  re- 
'  present  &\Qr^'  human  deed  as  an  actual  sin,  and  deserving  of  everlasting  pnn- 
'  ishment,  is  not  only  unautl.orized  by  Scripture,  but  is  also  of  very  danger- 
'  ous  consequence.  It  tends  to  destro}'  all  distinction  between  virtue  and 
'  vice,  and  to  make  men  cui  eless  of  their  coriduct;  it   is  to  confound  those 

*  who  live  under  the-  absolute  dominion  of  sin,  with  those  who  occasion- 

*  ally  yield  lo  temptation;  it  is  to  make  no  discriminaton  between  the 
'  habitually  wicked,  and  tiiose  wlio  through  sui'prise  or  inadvertence  deviate 
'  from  the  ])at]i  of  duty,  between  premeditated  crimes  and  unintentional  of- 
'  fences.     Not  only  particular  actions  of  men  are  commended  both  in  the  Old 

*  and  New  Testament,  but  at  the  day  of  final  retribution  Christ  is  dc-scribcd 

*  as  saying,  "  Well  done,  thou  good  and  faithful  servant,"  *  whicli  implits 
'  that  a  man's  general  habits  and  conduct  in  life  may  be  deserving  of  the  ap- 
'  probation  of  his'  Judge,  How  can  tiiis  address  of  our  Saviour  be  reconciled 
'  with  tl'e  tenets  of  those,  who  consider  every  action  of  man  as  sinful  and 
'  punishable?  Where  can  be  llie  justifsing  works  of  whicli  St.  James  speaks? 
'  where  can  be  "  the  ciiarity,  and  service,  and  faith,  and  patience,"  '  recorded' 
'  in  the  llevehatlon?  ^Vhere  are  those  wlio  «'  liave  not  defiled  their  garments," 
'who  ''lire  worthy,'' '  and  whose  "  names  arc  i.ut  blotted  out  of  the  boo|c 
:' of  life." 

\  Note,  Refutation,  p.  60,  61. 


ON    THE    THIRD    CHAPTER.  301 

'  tlie  flesh  always  lusteth  against  the  spirit.'*     '  Works 

*  done  before  the  grace  of  Christ,  and  the  inspiration  of 
'  his  Spirit,  are  not  pleasant  to  God; — for  that  they  are 

*  not  done,  as  God  hath  \yilled  and  commanded  them  to 
'  be  done,  we  doubt  not  but  that  they  have  the  nature 
'  of  sin. 'f     "  The  ploughing  of  the  wicked  is  sin."| 
Every  human  deed,  therefore,  which  is  done  before  the 
grace  of  Christ,   is  an  actual  sin. — **  Cursed  is  every 
**  one  who  continueth  not  in  all  things  written  in  the 
^'  book  of  the  law  to  do  them."     Therefore  *'  they  that 
"  are  under  the  works  of  the  law  are  under  the  curse.'' ^ 
*'  Depart  from  me,   ye  cursed,  into  everlasting  fire."Tr 
Whether  '  every  human  deed  deserves  everlasting  pun- 
'  ishnient,'  so  that  each  deed  in  a  sinner's  life,  singly 
considered,  merits  damnation,  needs  not  here  be  argued. 
It  may  be  sufficient,  as  "  submitting  to  the  righteous- 
"  ness  of  God,"  inthe  punishment   denounced  against 
every  transgressor  of  his  law;  to  acknowledge  that  we 
deserve  everlasting  punishment  for  our  many  and  com- 
plicated crimes.     When,  thus   condemning  ourselves, 
we  '*  have  fled  for  refuge  to  lay  hold  of  the  hope  set  be- 
fore us,"  in  Christ;  we  begin  to  do  real  good  vvorks, 
acceptable  to  God,   through  his  mediation:    yet   these 
are  imperfect,  and  need  washing  in  his  blood;  they  can- 
not '  endure  the  severity  of  God's  judgment; 'j|  there  is 
a  mixture  of  evil  in  them,  which  deserves  wrath,  and 
needs  forgiveness,  and  it  is  of  these,  that  the  texts  of 
Scripture,  adduced  in  the  quotation,  manifestly   speak. 
Every  action  of  man  is  sinful  and  punishable,  and  would 
subject  him  to  punishment,  according  to  the  strict  and 
holy  law  of  God:    but,   according  to  the  gospel,  God 
mercifully  forgives  what  is  evil,  and  graciously  accepts 

•  Art.  \x.  t  Art.  xlii.  +  Piov.  xxi.  4.  §  G;,!.  iii.  10. 

^  Matt.  XXV.  41.  I!  Art.  xi'. 


502  REMARKS 

and  rewards  what  is  good,  die  fruits  of  his  Spirit,  in  true 
believers.  "  The  fine  linen,  clean  and  white,  are  the 
"  righteousness  of  the  saints:"  "  Yet  they  washed  their 
'*  robes  and  made  them  white  in  the  blood  of  the 
"  Lamb."*  In  discoursing  on  these  subjects,  there  is 
certainly  a  danger  of  clouding  the  proper  distinction  be- 
tween virtue  and  vice,  and  of  making  all  sins  equal, 
like  the  Stoicks  of  old.  Caution  is,  therefore,  needful, 
and  we  must  "  ask  wisdom  of  God,"  to  guide  us  at  a 
distance,  from  the  dangers  on  either  side:  for  there  is 
great  danger,  lest,  in  palliating  some  instances  of  human 
conduct,  in  which  God  is  neglected  and  forgotten;  and 
in  commending  human  virtues;  we  should  lead  men  to 
entertain  slight  thoughts  of  sin,  as  disobedience  to  God, 
when  it  is  not  evidently  mischievous  to  man;  foster  a 
proud  self-justifying  spirit;  and  encourage  a  hope  of  sal- 
vation, without  repentance,  conversion,  and  genuine  holi- 
ness. If  the  grand  truths  and  encouragements  of  the 
gospel  be  fully  set  before  men,  along  with  the  declara- 
tions concerning  the  evil  of  sin,  and  the  sinfulness  of 
their  ordinary,  nay,  their  best  actions;  they,  who  duly  at- 
tend will  indeed  give  up  the  hope  of  saving  themselves 
by  their  own  virtues,  but  they  will  also  be  led  to  hope 
for  salvation  by  Christ  Jesus;  and  this  will  induce  a 
stricter  conscientiousness,  than  they  before  so  much  as 
thought  of.  But  if  any  so  preach,  as  not  to  discrimi- 
nate, between  the  direct  ungodliness,  or  gross  crimes 
of  the  wicked;  and  the  lamented  deficiencies  of  true 
christians;  or,  between  their  sins  of  surprize  and  inad- 
vertency, and  the  premeditated  crimes,  of  those  who  are 
]ial:)itually  wicked;  he  has  not  at  all  learned  "  rightly  to 
''  divide  the  word  of  truth." 

'  Co.T.p.  Rev.  vli-  14.  xix.  8- 


ON    THE    THIRD    CHAPTER.  303 

P.  clxxiii.  1.  20.  ^\Ifmenj  &c.'*  '  They  should  some- 
'  times  be  guilty  of  sin,  or  not  rise  to  the  standard,  &c.' 
"  In  many  things  we  offend  all."t    No  mere  man,  ever 

*  rose  to  this  standard  of  purity,  &c.'  St.  Paul  himself 
was  only  pressing  forwards  towards  it.  Our  defective 
obedience,  however,  will,  no  doubt,  be  accepted  through 
faith  in  the  merits  of  a  crucified  Redeemer:  but  no 
obedience  of  unbelievers  will  be  accepted.  What  is 
involuntary,  in  the  strict  sense  of  the  word,  cannot  be 
sin;  for  the  criminality  consists  in  the  will.  The  sins, 
however,  of  true  believers,  are  contrary  to  their  habitual 
purpose  and  intention.  They  desire  perfectly  to  obey; 
but  the  will  of  a  creature  is  changeable;  and  especially 
that  of  a  fallen  creature:  so  that  often,  in  the  hour  of 
temptation,  they  do  those  things,  against  which  they 
were  before,  steadily  resolved.  Thus  Peter,  in  deny, 
ing  his  Lord,  acted  contrary  to  his  determined  purpose, 
and  inconsistently  with  his  general  character:  and,  ac- 
cording to  the  gracious  constitution  of  the  gospel,  "  It 

*  '  If  men  heartily  strive  to  practise  the  whole  of  their  duty;  if  it  be  tlie 
'  great  object  of  their  lives  to  make  the  precepts  of  the  gospel  the  invaria- 

*  ble  rule  of  their  conduct,  but  still,  from  the  frailty  of  their  nature,  they 

*  should  sometimes  be  guilty  of  sin,  or  not  rise  to  the  standard  of  purity  and 
'  excellence  required  by  our  holy  religion;  we  have  ground  to  believe,  that  an 
'  imperfect  and  defective  obedience  of  this  kind  will  be  accepted  through 

*  faith  in  the  merits  of  a  crucified  Redeemer.  If  such  occasional  and  involun- 
'  tary  deviation  from  the  path  of  duty  will  not  be  forgiven,  who  of  the  sons 

*  of  men  can  be  saved?  Men,  as  they  now  are,  are  not  capable  of  perfect  obe- 
'  diencc,  but  they  are  capable  of  endeavouring  to  attain  it.  Such  an  endea- 
'  vour  is  their  indispensable  duty;  and  although  it  may  not  in  all  instances 

*  and  upon  every  occasion  be  effectual,  it  is  humbly  hoped  that  it  may  be 
'  sufficient  to  recommend  them  to  the  favour  of  God,  '  forasmuch  as  what 

*  their  infirmity  lacketh,  Christ's  justice  hath  supplied.'     *  In  no  part  of  our 

*  public  formularies  is  any  thing  like  actual  perfect  obedience  supposed;  and 

*  in  the  only  prayer  which  our  Saviuor  himself  commanded  his  followers  to 

*  use,  we  pray  God  to  "  forgive  us  our  trespasses:"  '  all  christians  therefore 
'  are  taught  by  their  Saviour  to  consider  and  confess  themselves  as  sinners, 
'  that  is,  at  best  as  yielding  an  imperfect  obedience.' 

t  J^m.  iii.  2. 


304  REMAIIK3 

"  was  not  he,  but  sin  which  dwelt  in  him."  Vet  he  did 
not  sin  involuntarily.  But  Judas,  in  betraying  Christ, 
acted  in  character,  and  cohsistently  with  his  habitual 
purpose,  of  rendering  his  profession  subservient  to  his 
worldly  interest.  "  He  was  a  thief,  and  had  the  bag, 
"  and  bare  what  was  put  therein."  The  demon  of 
avarice  possessed  his  heart:  he  robbed  the  poor,  his 
brethren,  and  his  Lord;  and  at  last  bargained  for  filthy 
lucre,  to  betray  Jesus  to  his  enemies.  "  It  was  he,  and 
"  not  sin,  that  dwelt  in  him." — *  Sufficient  to  recom- 
'  mend,  Sec'  The  good  works  of  believers  are  suffi- 
cient to  prove  their  faith  living,  and  their  love  sincere. 
They  are  ''  the  fruits  of  the  Spirit,"  and  are  presented 
in  humble  faith,  through  the  great  Intercessor:  but  he 
alone  recommends  both  them  and  their  obedience  unto 
God:  "  acceptable  to  God  through  Jesus  Christ." — 
Perfect  obedience  is  not  supposed  in  our  public  for- 
mularies: but  is  it  meant  that  any  description  of  minis- 
ters insist  upon  perfect  obedience,  as  necessary  to  our 
acceptance  in  Christ  Jesus,  by  faith?  Calvinists  in  ge- 
neral, and  the  evangelical  clergy  in  particular,  are  often 
charged,  as  conniving  at  sin,  in  those,  who  embrace 
their  creed;  and  being  in  many  things  too  lenient,  as  to 
practical  subjects:  yet  at  other  times,  it  is  intimated, 
that  they  are  as  over- rigorously  strict,  in  their  require- 
ments! But  custom  inures  us  to  bear  discordant  cen- 
sures, without  any  great  emotion.  That  perfect  obe- 
dience is  demanded,  as  the  condition  of  justification  by 
works,  is  manifest. — "  Thou  hast  answered  right.  This 
*'  do,*  and  thou  shalt  live."  That  is,  '•  Love  God 
"  with  all  thy  heart,  and  love  thy  neighbour  as  ihy- 
"  self."  But  being  justified  by  faith  our  sincere  and 
unreserved,  though  very  defective,   obedience,   meets 

-■•  laike  X.  25—29. 


ON    THE    THIRD   CHAPTER.  305 

with  a  gracious  acceptance  from  our  reconciled  God 
and  Father. 

P.  clxxiv.  I.  22.     '  That  /,  &c.'*     The  expression 

*  invidiously  arrogate,  &c.,'  might  be  noticed,  but  the 
subject  has  already  been  considered.!  *  The  True 
'  Churchman  ascertained,'  by  Mr.  Overton,  is  the  only 
book  of  any  living  author,  among  the  evangelical  clergy, 
or  the  Calvinists,  which  his  Lordship  has  noticed  in 
his  work:  and  in  some  respects  it  is  entitled  to  this 
honourable  distinction.  For  I  must  avow  my  decided 
opinion,  that  the  arguments  contained  in  it,  fully  prove 
the  proposition,  which  he  attempts  to  support;  and  have 
never  been,  and  never  can  be,  fairly  answered.  Others 
must  determine  whether  it  was  exactly  the  kind  of  pub- 
lication, which  circumstances  required:  it  appears,  how- 
ever, to  me,  that  by  bringing  the  subject,  on  which  it 
treats,  fairly  and  openly  before  the  public,  with  no  com- 

*  *  That  I  may  not  be  accused  of  not  having-  sufficient  ground  for  what  I 

•  have  said,  concerning  those  wiio  invidiously  arrogate  to  themselves  the  ex- 
'  elusive  title  of  evangelical  clergj^,  I  will  refer  to  some  passages  in  a  book:(: 
'  written  professedly  in  vindication  of  their  principles  and  practice.  We 
'  there  find  one  minister  of  the  establislied  church  blamed  for  '  hoping  that 
'  his  congregation  will  recommend  themselves  to  the  favour  of  God  by  a  re- 
'  gular  attendance  upon  divine  ordinances,  and  an  uniform  practice  of  reli- 

•  gious  precepts;'  '  a  second  is  blamed  for   saying,  Repentance,  I  doubt  not, 

*  always  avails  something  in  the  sight  of  God;'  a  third  is  blamed  for  'talking 
'  of  works,  obedience  to  the  moral  law,  as  constituting  men  relatively  worthy;' 

♦  a  fouth  is  blamed  for  '  urging  the  necessity  of  recommending  owrselves  to 
'  the  mercy  of  God,  and  rendering  ourselves  worthy  the  mediation  of  Jesus 

•  Christ  by  holiness  of  living  and  by  an  abhorrence  of  vice;'  a  fifth  is  blamed 

•  for  asserting  that  *  good  works  are  the  condition,  but  not  the  meritorious 

*  cause  of  salvation;'  and  a  sixth  is  blamed  for  teaching,  that  *  whatever  our 

*  tenets  may  be,  nothing  can  afford  us  comfort  at  the  hour  of  death,  but  the 

•  consciousness  of  having  "  done  justice,  loved  mercy,  and  walked  humbly 
'  with  our  God;"  *  expressions  taken  from  a  well-known  passage  in  the  Old 
'  Testament.' 

f  See  on  p.  49,  Refutation. 

\  The  True  Churchman  ascertained. 
VOL.  I.  R   r 


306  REMARKS 

mon  measure  of  ability,  it  is  calculated  to  answer  most 
important  purposes,  and  to  excite  a  careful  investiga- 
tion, of  the  subject,  from  which  truth  has  never  any 
reason  to  shrink.  At  the  same  time,  I  cannot  but  ex- 
press my  surprise,  that  only  a  few  passages  from  this 
publication,  are  selected,  with  decided  disapprobation; 
and  as  if  these  were  sufficient  to  evidence  the  charges 
brought  against  the  whole  company  of  Calvinists,  or 
evangelical  clergy:  and  that  none  of  the  numerous  quo- 
tations, on  the  very  subjects,  which  his  Lordship  is  dis- 
cussing; and  showing  in  what  a  particular,  and  express 
manner,  some  at  least  of  the  evangelical  clergy  incul- 
cate every  kind  of  practical  instruction;  nor  any  of  the 
author's  own  statements,  are  at  all  noticed.  Much  of 
the  present  publication,  would  have  been  superfluous 
had  these  things,  from  the  True  Churchman,  been 
fully  adduced.  Whether  it  was  best  to  animadvert  on 
the  passages,  on  which  Mr.  Overton  has  made  his  re- 
marks, must  be  determined  by  others;  but  that  most, 
if  not  all  of  them,  compared  with  the  Scriptures,  and 
with  our  authorized  books,  are  very  exceptionable,  I 
cannot  doubt.  It  is  scriptural  language,  for  a  minister 
to  tell  his  congregation,  that  he  *  hopes,  they  will  re-. 
'  commend  themselves  to  the  favour  of  God^  by  a  regular 
*  attendance  upon  divine  ordinances,  and  an  uniform 
^  practice  of  religious  precepts?'  Is  there  any  thing  like 
this,  in  our  liturgy,  our  articles,  or  homilies?  Mr.  Over- 
ton's objection  lies  not  against  ministers  exhorting  their 
people  to  these  duties;  but  to  their  attempting  to  recom- 
mend themselves  to  God  by  so  doing:  when,  the  best  of 
what  the  most  eminent  christian  can  do,  instead  of  re- 
commending him  to  the  divine  favour,  needs  washing 
in  the  blood  of  Christ,  previously  to  its  acceptance  by 
a  holy  God,  Certainly  such  a  passage  seems  an  ex- 
hortation to  them,  to  ''go  about  to  establish  their  own 


ON    THE    THIRD    CHAPTER,  307 

"  righteousness;"  instead  of  warning  them  to  "  submit 
*'  to  God's  righteousness,"  and  to  trust  wholly  in  his 
free  mercy,  through  Christ  for  salvation.     *■  Dr.  Hey, 

*  treating  of  the  way,  in  which  pardon  of  sin  is  obtain- 

*  ed,  says,  Repentance,  I  doubt  not,  always  avails  some- 
'  thing  in  the  sight  of  God,'  Now,  the  necessity  of 
repentance,  in  order  to  forgiveness,  Mr.  Overton  did 
not  at  all  mean  to  deny;  but  he  objected  to  the  language, 
which  at  least  seems  to  ascribe,  that  to  repentance; 
which  should  wholly  be  ascribed  to  the  righteousness 
and  atonement  of  Christ,  in  one  view,  and  to  /aiih  as 
receiving  that  righteousness  and  atonement,  in  another 
view.  Nothing  "  availeth  in  Christ  Jesus,  but  faith 
"  which  worketh  by  love."  *  We  are  often  told,  that 
'  repentance  and  reformation  are  sufficient  to  restore  the 
'  most  abandoned  sinners,  to  the  favour  of  a  just  and 
'  merciful  God,  and  to  avert  the  punishment  due  to 

*  their  offences.     But  what  does  the  great  herald  and 

*  forerunner  of  Christ  say  to  this?  He  came  professedly 

*  as  a  preacher  of  repentance.     If  then  repentance  alone 

*  had  sufficient  efficacy  for  the  expiation  of  sin;  surely 

*  we  should  have  heard  this  from  him,   who  came  on 

*  purpose  to  preach  repentance!  But  what  is  the  case? 
'  Does  he  tell  us,  that  repentance  a/one  will  take  away 

*  the  guilt  of  our  transgressions,  and  justify  us,  in  the 

*  eyes  of  our  Maker?  Quite  the  contrarj^  Notwith- 
^  standing  the  great  stress,  which  he  justly  Jays  on  the 
^  indispensable  necessity  of  repentance:  yet  he  tells  his 

*  followers,  at  the  same  time,  that  it  was  to  Christ  onlz/^ 
'  that  they  were  to  look  for  the  pardon  of  their  sins.' 
''  Behold,  says  he,  the  Lamb  of  God,  which  taketh  away 
*'  the  sin  of  the  world."  And  again,  "  He  that  be- 
"  lieveth  on  the  Son  hath  everlasting  life;  and  he  that 
*'  belieyeth  not  shall  not  see  life;  but  the  wrath  of  God 


308  REMARKS 

"  abideth  on  him."*  Perhaps,  on  an  expression,  which 
separated  from  its  connexion,  might  not  appear  very 
obnoxious;  it  would  have  been  better,  to  have  said 
nothing,  or  to  have  said  more,  by  way  of  explanation: 
but  it  is  much  easier  to  find  fault,  than  to  avoid  faults. 
A  third  is  blamed  for  '  talking  of  works,  as  rendering 

*  men  relatively  worthy.' — 'He  talks  of  works,  obe- 
'  dience  to  the  moral  law,  as  constituting  men  relatively 

*  worthy,  and  giving  them,  as  he  explains  the  latter  of 

*  these  Scriptures,!  a  right  of  grace  on  the  part  of  God; 

*  and  of  God  becoming  their  Debtor.  A.  right  of  grace, 
^  and  God  man's  Debtor;  for  this  is  what  Mr.  Daubeny 
'  is  enforcing;  is  surely  strange  and  incomprehensible 

*  doctrine!  The  apostle,  however,  is  very  intelligible 

*  and  express  on  the  subject.'  "  To  him,  that  Vv'orketh,*' 
he  allows,  "  the  reward  is  not  reckoned  of  grace  but  of 
*'  debt:  but  if  it  be  of  works,  then  it  is  no  more  of 
"  grace:  and  if  by  grace,  then  it  is  no  more  by  works. ":{: 
Now  is  there,  either  in  the  Bible,  or  the  Prayer-book, 
any  thing  like  these  words  of  Mr.  Daubeny?  In  what 
does  his  doctrine  differ  from  that  of  the  Papists,  con- 
cerning works  of  condignity?  Mr.  Overton  does  not 
object  to  ministers  inculcating  obedience  to  the  moral 
law;  and  urging  the  necessity  of  it,  as  evidential  of  liv- 
ing faith,  and  for  other  important  purposes:  but  to  the 
manner^  in  which  it  thus  is  insisted  on,  and  the  claims^ 
with  which  it  is  connected;  and  these  I  am  bold  to  say, 
are  wholly  indefensible.  It  is,  with  real  pleasure,  that 
I  refer  to  his  Lordship's  remark  on  the  text;  on  which 
Mr.  Daubeny  grounds  these  exceptionable  remarks;  as 
giving,  in  my  view,  a  scriptural  statement  of  its  real 
import.  \ 

•  Bp.  Porteus.  f  Kev.  xxii.  14  +  True  Churchman,  p.  210, 21 1 

§  Page  iro,  Refutation. 


ON    THE    THIRD    CHAPTER.  309 

'  Mr.  Benson  also  speaks  out.    His  avowed  object  in 

*  preaching  is,  to  persuade  his  audience,  to  become  xvor- 
'  thy  of  election:  *  If,'  he  says,  '  repelling  the  charge  of 

*  some  audacious  opposer  of  his  system,  we  are  accused 

*  of  recommending  the  practice  of  moral  virtues,  as  Jie- 
*■  cessary  conditions^  whereby  we  may,  by  faith  in  him, 

*  who  promiseth,  render  ourselves  worthy  the  mediation 

*  of  our  Saviour;  as  we  strenuously  assert  the  doctrine, 

*  so   also    we  glory  in  the  charge.'     He  urges  '  the 

*  necessity  of  recommending  ourselves  to  the  mercy  of 

*  God,  and  rendering  ourselves  worthy  the  mediation  of 

*  Christ,  by  holiness  of  living,  and  abhorrence  of  vice.'* 
'  Works  done  before  the  grace  of  Christ,  and  the  inspi- 

*  ration  of  his  Spirit,  are  not  pleasant  unto  God,  foras- 

*  much  as  they  spring  not  of  faith  in  Jesus  Christ:  nei- 

*  ther  do  they  make  men  meet  to  receive  grace,  or  (as 

*  the  school-authors  say,)  deserve  grace  of  congrnity; 

*  yea  rather,  for  that  they  are  not  done,  as  God  hath  willed 

*  and  commanded  them  to  be  done,  we  doubt  not,  but 

*  that  they  have  the  nature  of  sin. 'f  Now  it  may  reason- 
ably be  hoped,  that  no  dignitary  in  the  chuch,  who  re- 
quires  subscription  to  this  article,  will  dehberately  vin- 
dicate Mr.  Benson's  language.  '  It  may  be  further  af- 
'  firmed,  of  a  large  class  of  these  professed  adherents  to 
'  our  articles,  that  they  certainly  teach  the  doctrine  of 
^  justification  by  works.  These  they  represent  as  the 
'  condition  of  it,  and  the  chief  means,  by  which  we  ob- 

*  tain  it.'     *  We  are  required,  Dr.  Croft  says,  to  con- 

*  sider  good  works  as  the  condition,  though  not  the 
'  meritorious  cause,  of  salvation.     Were  we,  says  Mr, 

*  Benson  to  his  congregation,  to  utter  these  pressing 
'  calls,  which  elsewhere  you  may  hear;  Come  to  Christ, 

*  and  throw  yourselves  on  his  mercy:  come  to  him, 

»  True  Churchman,  p.  211,  21?  t  Art.  xiiu 


510  REMARKS 

*  bringing  nothing,  but  your  sins,  seek  him  not  by  your 
'  deeds,  but  seek  him  by  faith.     Were  we  to  call  you  in 

*  such  terms,  we  should   turn  conspirators  against  the 

*  welfare  of  your   souls.     The  call  you  desire  to  hear 

*  is  uttered  only  to  the  righteous;  he  speaks  comfort 

*  to  the  righteous.'*  This  certainly  implies  justifi- 
cation by  works:  yet,  as  Mr.  Polvvhele's  words  re- 
late, not  to  justification y  but  to  salvation;  it  would 
perhaps  have  been  better  had  they  not  been  introdu- 
ced; or  rather  had  some  fuller  evidence  of  his  mean- 
ing been  adduced.  The  eleventh  article  is  a  sufficient 
confutation  of  the  doctrine  opposed  by  Mr.  Overton;  as 
are  all  the  preceding  quotations  from  the  homilies. — 

*  Mr.  Polwhele  exhorts  us  all  to  be  aware,  whatever  our 
*■  tenets  may  be,  that  nothing  can  afford  us  comfort,  at 
'  the  hour  of  death,  but  the  consciousness  of  having 
'*  done  justice,  loved  mercy,  and  walked  humbly  with 
"  our  God."t  No  doubt  God  requires  us  to  do  jus- 
tice, &c;  and  the  consciousness  of  thus  "  by  the  grace 
*'  of  God,  having  had  our  conversation  in  the  world,'' 
may,  according  to  the  promises  of  the  gospel,  be  an  evi- 
dential source,  of  confidence  in  a  dying  hour;  which 
they,  who  professing  faith,  have  neglected  duty,  cannot 
have.  But  had  the  thief  on  the  cross  this  consciousness? 
May  not  men,  even  at  the  eleventh  hour,  flee  for  refuge 
to  the  hope  set  before  us?  Are  all,  who  have  lived  un- 
godly lives,  to  be  consigned,  without  one  ray  of  hope, 
to  black  despair,  in  a  dying  hour?  Or,  are  those,  who 
in  self-complacency,  flatter  themselves,  that  they  have 
lived  good  lives,  though  they  have  neglected  or  opposed 
the  salvation  of  Christ,  to  be  buoyed  up  in  their  delu- 
sion, by  such  language  as  this?  For  in  it,  is  no  men- 
tion of  mercy,  of  Christ,  of  faith,  of  repentance,  in  the 
least.     Are  such  men,  as  the  contemptible  and  execra- 

•  True  Churchman,  p.  212,  2\:i.  \  True  Churchman,  p.  214, 


ON    THE    THIRD   CHAPTER.  311 

ble  Rousseau,  who  boasted,  after  all  his  atrocious 
crimes,  that  he  gave  up  his  soul  into  his  Creator's 
hands,  as  pure  as  he  received  it,  to  be  encouraged,  in 
this  proud  delusion?  It  is  indeed  certain,  that  none,  but 
the  true  believer,  walks  humbly  with  God:  yet  few,  who 
read  such  general  declarations,  very  carefully  examine 
them,  nor  is  it  intended  by  many  who  quote  them,  that 
they  should.  Certainly,  whatever  may  be  said  by  way 
of  palliation,  the  passage  adduced  is  highly  exceptiona- 
ble; and  it  is  well  worth  the  reader's  while  to  compare 
it  with  a  note,  in  '  The  Refutation,'  relating  to  the  same 
subject.* 

On  the  whole,  it  is  no  ordinary  credit  to  Mr.  Over- 
ton, that  from  so  large  a  work,  peculiarly  suited  to  ex- 
cite opposition;  nothing  more  objectionable  has  been 
produced,  by  his  Lordship,  when  refuting  the  whole 
system,  which  he  supports  with  decided  earnestness. 
Supposing,  even  that  a  few  expressions  could  not  be 
wholly  justified:  what  do  they  amount  to,  when  compa- 
red with  the  mass  of  conclusive  unanswerable  arguments, 
which  pervades  the  work?  Had  his  Lordship  showed 
one  misquotation,  or  misrepresentation  of  the  authors 
quoted,  in  *  The  True  Churchman;'  it  would  far  more 
materially  have  affected  the  credit  of  the  work,  and  of 
its  author.     But  this  has  not  been  done. 

P.  clxxv.  1.  24.  *  Fraruy  &c.'t  The  manner,  and 
language  of  the  instruction,  in  the  passages  adduced,  is 
all  to  which  Mr.  Overton  objects;  and  not  to  the  sub= 
stance  of  the  exhortations  themselves.     While  we  *  in- 


•  Refutation,  p.  81. 

■\  •  From  these  censures  we  might  surely  be  authorized  to  conclude,  that 
«  evangelical  preachers  do  not  inculcate  a  regular  attendance  upon  divine  or- 
♦  dinances,  an  uniform  practice  of  religious  precepts,  repentance,  good  vi^orkSj, 
«  obedience  to  the  moral  law,  holiness  of  living,  abhorrence  of  vice,  justice^ 
'  mercy,  and  humility.' 


312  .  REMARKS 

*  culcate  a  regular  attendance  upon  divine  ordinances, 

*  and  an  uniform  practice  of  religious  precepts,  &c,'  we 
should  be  careful  not  to  speak  in  language,  which  is  in- 
consistent with  the  doctrine  of  "  salvation  by  grace," 
and  *  justification  by  faith  alone;'  and  which  at  least 
seems  to  ascribe  merit  to  our  works,  and  tends  to  in- 
duce the  hearers  to  attempt  "  establishing  their  own 
"  righteousness,'*  instead  of  thankfully  accepting  *'  the 
"  righteousness  of  God  by  faith,"  and  endeavouring  to 
"  adorn  the  doctrine  of  God  our  Saviour  in  all  things." 
That  Mr.  Overton  himself,  did  not  mean,  what  is  here 
laid  to  the  charge  of  evangelical  preachers  at  large,  is 
manifest  from  almost  every  page  of  his  book. — '  Gopd 

*  works  are  the  natural  fruit  and  necessary  effect  of  that 

*  faith  which  justifieth.'  '  Can  the  necessity  of  virtue 
^  be  more  strongly  inculcated,  than  by  thus  making 

*  sanctification  a  necessary  evidence  of  justification?  Can 

*  the  presumptuous  hopes,  of  the  careless  and  enthusias- 
'  tical  professor,  be  more  effectually  suppressed,  than 

*  by  only  allowing  men  to  consider  themselves  really 

*  christians,  in  proportion  as  they  are  actuated  by  chris- 

*  tian  principles,  and  exhibit  a  christian  conduct?'*  And 
after  a  quotation  from  the  homily  on  charity,  it  is  added: 

*  The  lowest  construction,  which  can  fairly  be  put  upon 

*  the  above  passage,  and  others  which  have  been  quoted 

*  or  referred  to,  is,  That  no  man  ought  to  think  himself 

*  in  a  justified  state,  who  is  not  free  from  the  allowed 

*  indulgence  of  any  known  sin;  who  does  not  pay  an 

*  habitual  regard  to  every  known  duty;  and  whose  lead- 

*  ing  object,  the  trade  of  whose  life,'  as  the  homily  ex- 
presses it,  *  is  not  to  promote  the  honour  of  God,  and 
"  the  happiness  of  mankind. 'f — *  Other  grounds,  upon 
'  which  our  church  enforces  the  necessity  of  holiness, 

*  True  Churchman,  p,  273.  283, 284.  t  Ibid.  285. 


ON    THE    THIRD    CHAPTER.  313 

'  aind  stimulates  endeavours  after  the  greatest"  possible 

*  eminency  in  it,  arc:  that  it  is  commanded  of  God;  that 
'  a  grand  end  of  the  christian  dispensation  is  our  resto- 

*  ration  to  it;  that  eood  works  which  are  the  fruits  of 
'  faith,  are  pleasing  and  acceptjable  to  God  in  Christ; 
'  and  that  we  are  bound  to  obey  his  will,  and  surrender 
'  ourselves  to  his  good  pleasure,  by  the  most  immense 

*  obligations  of  gratitude.  '*— '  A  further  distinct  ground, 

*  on  which  holiness  is  inculcated,  consistently  with  our 

*  doctrine,  is,  that  it  is  requisite,  in  order  to  qualify 
'  usy  for  spiritual  exercises  here,  and  the  enjoyments  of 

*  heaven  hereafter. 'f     *  The  last  ground,  on  which  the 

*  advocates  for  justification  by  faith  alone  enforce  good 
'  works,  is,  that  our  eternal  state  of  felicity  in  heaven, 

*  will  be  proportioned  to  our  degree  of  fruitfulness  in 
'  these  works. 'I  .The  particulars  of  our  duty  to  God 
and  man,  as  constituting  this  holiness,  and  these  good 
works,  are  adduced,  in  the  chapter  on  The  standard  oj 
Morality:  and  the  whole  of  the  publication  ^is  so  con- 
stantly formed  on  the  same  plan  of  doctrine;  that  it 
would  be  very  difficult  to  produce  a  quotation  from  it, 
which,  by  fair  construction,  can  imply  any  thing  mili- 
tating against  the  absolute  necessity  of  good  works,  of 
every  kind,  to  a  well-grounded  confidence  of  justifica- 
tion, and  a  joyful  hope  of  eternal  life. 

But  had  Mr.  Overton's  objections  been  frivolous,  or 
snarling,  (which  they  are  not:)  would  it  have  been  equi- 
table, to  make  the  whole  company  of  evangelical  preach- 
ers answerable  for  them?  Some  of  these  disapprove  his 
book:  and  are  they  also,  notwithstanding  this,  to  be  con- 
demned for  his  offence;  if  he  have  committed  one?  If 
any  minister  fails  to  inculcate  on  his  congregation,  the 
things  here  mentioned,  from  evangelical  principles,  and 

*  True  Chnrcliinan,  p.  ^S'',  286.  f  Ibid  p.  ?S8.        +  Ibid.  p.  990. 

'.'01..    I.  "^    ? 


314  REMARKS 

for  evangelical  purposes;  let  him  be  censured  for  his 
neglect:  but  let  not  those  who  do  inculcate  them,  be 
joined  with  him  in  this  condemnation.  "  Judge  not 
"  according  to  appearance,  but  judge  righteous  judg- 
"  ment." 

P.  clxxvi.  1.  11.  ^  Such  is,  &c.'*  Preachers  who 
^  dwell  continually  upon  justification  by  faith  alone,' 
and  yet  do  not  understand  the  doctrine,  are  no  doubt 
likely  to  delude,  or  mislead,  their  congregations,  &c: 
and  are  themselves  deluded.  But  who  are  these  preach- 
ers? Arc  the  whole  company  of  the  evangelical  clergy 
intended?  And  is  Mr.  Overton  to  be  the  specimen? 
No  impartial  man,  after  carefully  perusing  his  book,  will 
say,  that  he  does  not  possess,  and  express,  a  *  clear,  and 

*  definite  idea  of  that  important  doctrine;  or  that  he 

*  dwells  on  it  to  the  exclusion  of  otI\er  subjects.'  His 
Lordship  indeed- says,  *  If  they  do  this,  &c;'  but  as  no 
other  writer  is  quoted,  or  mentioned,  except  Mr.  Over- 
ton; it  is  not  needful  to  refer  to  any  others.  As  to  our 
printed  books,  let  them  speak  for  themselves.  The  very 
titles,  and  table  of  contents,  of  some  of  them,  (if  our 
opponents   would  read  these  and  nothing  more,)  might 

•  '  Such  is  the  consequence  of  preachers  cUvcUing  coutinually  upon  justifi- 

*  cation  by  faith  alone,  uitout  possessing-,  or  at  least  witliout  expressing-,  a 
'  clear  and  definite  idea  of  that  important  doctrine.  They  not  only  delude 
'  their  unlearned  congregations,  and  encourage  vice  and  immorality  amon<j 

*  their  followers,  but  they  really  delude  themselves,  and  fall  into  opinions  and 

*  assertions  totally  inconsistent  with  the  spirit  of  our  holy  religion.     I  call  it 

*  dull  delusion,  because  1  am  persuaded  that  they  do  not  mean  to  encourage 
'  licentiousness,  or  to  advance  any  thing  repugnant  to  the  principles  of  the 
'  gospel.  And,  if  they  do  this  in  vrritings,  which  they  have  deliberately  and 
'  cautiously  prepared  for  the  publick  eye,  what  must  we  suppose  they  do  in 
'  their  iiasty  compositions  for  the  pulpit,  or  in  their  extemporaneous  efi'u- 
'  sionsP  I  give  them  credit  for  7.eal  and  good  intention,  but  I  think  the 
'  manner  in  wliich  they  perform  the  duties  of  their  ministry,  both  publick 
'  and  private,  injudicious  and  mischievous  in  the  extreme;  and  the  dangerous 
'  tendency  of  their  tenets  and  practice  cannot  be  exposed  too  frequently,  or 
<  with  too  much  earnestness.' 


ON    THE     THIRD     CHAPTER.  315 

show  that  we  itiean  to  instruct  mankind,  respecting 
every  doctrine  and  duty  of  Christianity,  in  regular  or- 
der and  proportion;  though  we  may  be  thought  to  fail 
in  the  execution  of  our  design:  and  no  encouragement  is 
given  to  vice  and  immorality  in  our  congregations. 
Whether  we  delude  ourselves;  or  whether  our  oppo- 
nents deviate  from  '*  the  truth  as  it  is  in  Jesus,"  as  we 
think;  must  be  decided  by  the  word  of  God;  we  are, 
however,  glad  to  ho.  exculpated  from  '  meaning  to  en- 
'  courage  licentiousness,  or  to  advance  any  thing  con- 
*  trary  to  the  principle*  of  the  gospel.' — As  evangelical 
clergymen  preach  very  frequently,  and  seldom  intro- 
duce their  old  sermons,  (desiring  to  lead  forward  their 
congregations  in  divine  knowledge,  as  they  themselves 
make  progress,)  the  compositions  for  the  pulpit  even  of 
those  who  write  their  sermons,  cannot  be  so  exactly 
prepared,  as  a  book  ought  to  be  for  the  publick  eye: 
but,  I  am  confident,  that  in  respect  of  doctrinal  state- 
ments, especially,  on  justification  by  faith,  and  the  fruits 
of  that  faith  in  all  good  works,  even  the  extempore  effu- 
sions of  those  who  do  not  generally  write,  are  not  mate- 
rially different  from  their  printed  books.  It  can  by  no 
means,  however,  be  conceded,  that  sentence  should  pass 
against  us,  according  to  the  unproved  suppositions  of  our 
opponents.  The  manner,  in  which  we  perform  the  du- 
ties of  our  ministry, — may  often  be  injudicious:  but  the 
state  of  our  parishes  and  congregations,  if  investigated, 
will  prove,  that  it  is  not  '  mischievous  in  the  extreme:' 
and  surely,  there  are  other  tenets  and  practices,  whicli 
need  to  be  exposed,  with  more  frequency  and  earnest- 
ness, than  those  of  the  evangelical  clergy:  otherwise,  let 
them  be  convicted  of  heresy,  or  immorality,  and  sus- 
pended from  their  ministry. — The  w^ovd  practices  is  am- 
biguous: it  may  mean  immoral  practices,  or,  the  prac^ 


316  REMARKS 

tice  of  preaching  extempore,  and  others  of  a  similar 
kind. 

P.  clxxvi.  Note.  ^  Dangerous,  h.c.^^  As  Grotius 
had  neither  subscribed  our  articles,  nor  required  sub- 
scription to  them  from  others;  he  was  therefore  the  less 
reprehensible,  in  writing  this  passage.  The  quotations 
made  from  Mr.  Overton,  sufficiently  guard  every  atten- 
tive reader,  from  the  perversion  of  the  doctrine  of  jus- 
tification by  faith  alone,  which  is  here  stated;  and  as  to 
the  doctrine  itself,  it  is  enough  to  refer  the  reader,  first 
to  the  eleventh  article  of  our  church,  and  then  to  the 
twelfth,  as  guarding  it  against  perversion:  and  should 
any  thing  further  appear  necessary  on  the  subject,  his 
Lordship's  own  most  excellent  statement  of  the  sub- 
ject, before  adduced,  may  properly  be  referred  to.f  In 
respect  of  Grotius,  I  would  once  for  all  say,  that  I  con- 
sider him,  as  one  of  the  most  able,  and  plausible,  yet 
most  decided  enemies,  of  genuine  Christianity,  that  mo- 
dern times  have  produced. 

P.  clxxvii.  1.  18.     'Arid  is  not,  &c?'5:      Whether 

*  '  Dangerous  things  follow  incautious  speeches.    For  most  men,  readintj 

*  these  things,  hearing  these  things,  (namely,  that  we  are  justified  by  faith 

*  alon^,  without  any  works,)  wliile  they  live  in  sins,  neither  amend  tliem- 

*  selves,  j/rf  promise  thepiselves  salvation;  truly  because,  as  they  speak,  they 
'  believe,  that  Christ  died  for  that,  absolutely,  tliat  he  misfht  save  thtni:  and 

*  applying  to  themselves  by  fuith,  t!ie  righteousness  of  Christ,  which  is  most 

*  perfect,  and  worthy  of  tlie  heavenly  reward,  they  make  his  merits  their 

*  own.  If  this  can  so  be  done,  other  things  are  now  superfluous;  it  is  of  no 
'  consequence  how  they  live.  Without  condition,  Christ  hath  satisfied  for  the 

*  punishment,  which  they  owed;  without  condition,  he  hath  merited  for  them 
'  eternal  glory.'     (Grotius  Translation.) 

t  P.  IIU,  ni,  Refutation. 

\  '  And  is  not  this,  says  the  same  author,  the  notorious  divinity  of  Mr. 
'  Daubeny.''  The  benefits  of  Christ  and  faith,  according  to  his  phraseology, 
'  are  redemption  ft-om  a  state  of  certain  condemnation,  and  a,  restora- 
'  tlon  to  a  state  of  possible  salvation;  together  with  a  gracious  provision  of 

*  assistance  to  make  that  salvation  sure.  These  benefits  he  considers  as  en- 
'  joyed  by  all  the  professed  members  of  the  church  of  England.  But  whetl^er, 
1  he  says,  this  state  of  possible  salvation  through  Christ  may  became  a  state 


ON  THE  THIRJ»  CHAPTER.  3lt 

this  passage,  quoted  by  Mr.  Overton,  from  Daubeny, 
do  consist  with  the  doctrines  of  Scripture,  and  of  our 
articles,  I  shall  not  at  present  inquire.  I  certainly  think 
with  Mr.  Overton,  that  they  are  wholly  incompatible. 
But  I  only  adduce  them,  as  introductory  to  that  which 
follows. 

P.  clxxviii.  1.  20.  *  My  object,  &c.'*  Supposing 
the  quotation  adduced,  to  contain  contemptuous  lan- 
guage, (which  I  can  not  perceive  it  does;  unless  to  sup- 
pose a  fallible  fellow  mortal  to  be  mistaken,  be  con- 
temptuous language;)  what  has  this  to  do,  with  the 
evangelical  clergy  in  general?  Mr.  Overton  has  had  to 
bear  censures  enough,  from  those  who  are  considered 
as  belonging  to  the  same  company  as  himself,  to  make 
him  painfully  sensible,  that  they  do  not  consider  them- 
selves responsible  for  his  statements,  or  manner.  Quo- 
tations, amounting  in  all,  to  about  a  page,  or  two  at 
most,  from  one  book,  are  brought  forward  against  a 

'  of  actual  salvation  to  the  believing-  party,  must  depend  upon  the  use  made 
'  of  the  means  vouchsafed  foi*  that  purpose.  Again,  havinj!^  observed  that 
'  Christ  has  only  phiced  man  in  a  salvable  condition,  the  clergy,  he  says,  feel 

*  themselves  called  upon  to  enforce  obedience  to  the  moral  lain,  as  necessary  to 

*  the  accomplishment  of  the  christian  scheme;  necessary  to  bring  fallen 
'  man  into  a  state  of  acceptance  with  God,  by  qualifying  him  for  the  salvation 

*  which  has  been  purchased.  Works,  he  says  again,  should  be  pressed  upon 
'  christians  at  all  times,  as  the  condition  upon  which  they  are  taught  to  look 

*  for  salvation;  and,  on  another  occasion,  they  (that  is,  works)   will  be  const- 

*  derations  on  account  of  ivhich  God  will  be  pleased  to  accept  a  fallen,  con- 
'  demned,  thabgh  at  the  same  time  repentant  and  obedient  sinner,  for  the 
'  sake  of  what  an  all-gracious  Saviour  has  done  and  suffered  for  him.' 

•  ♦  My  object  in  making  this  quotation,  is  not  so  much  to  defend  Mr. 

*  Daubeny,  who  has  fully  and  nnanaiverally  vindicated  himsefF  against  the 

*  attacks  of  this  writer,  as  to  show  the  contemptuous  manner  ia  which  the 

*  evangelical  clergy  speak  of  their  brethren  of  the  establishment,  who  •  feel 

*  themselves  called  upon  to  enforce  obedience  to  the  moral  law,  as  necessary 

*  to  the  accomplishment  of  the  christian  scheme,'  *  and  who  teach  their  con- 

*  gregations  that  "  works  are  the  condition  of  salvation;"  and  that  *  they  will 
'  be  considerations  on  account  of  which  God  will  be  pleased  to  accept  jv 

*  fallen,  condemned,  though  at  the  same  time  repentant  and  obedient  sinner, 
'  fpr  the  sake  of  Vi'ha,t  an  aU-(];racIous  Saviour  has  done  and  suffered  for  feiiji.' 


318  REMARKS 

body  of  men,  amounting  to  many  hundreds,  as  evidence 
sufficient  for  the  condemnation,  not  only  of  the  author, 
but  of  the  whole  company,  whether  they  approve  of  his 
publication  in  toto,  or  in  any  part  of  it,  or  not.  What 
would  our  truly  venerable  judges  say  to  such  an  ex 
parte  evidence,  if  brought  before  them  in  any  court  of 
justice?  Undoubtedly  they  would  at  once  quash  the  in- 
dictment. Our  books  are  numerous,  and  some  of  them 
widely  circulated:  from  them  our  sentiments  may  be 
known;  if  our  opponents  choose  to  know  them,  before 
they  attempt  to  refute  them.  Probably  not  ten  of  our 
whole  body  saw  Mr.  Overton's  book  before  it  was 
published:  and  no  great  number  so  much  as  knew,  that 
it  was  to  be  published.  Whether  his  doctrine  and 
manner,  or  Mr.  Daubeny's,  be  most  scriptural;  is 
another  question:  but  certainly  the  evangelical  clergy 
are  no  more  to  be  involved  in  Mr.  Overton's  condem- 
nation, (if  condemned,)  than  all  the  rest  of  the  clergy, 
in  Mr.  Daubeny's.  Some  will  think  that  the  one,  and 
some  that  the  other,  has  the  best  of  the  argument;  and 
it  is  as  naturally  to  be  expected,  that  I  should  say,  '  Mr. 

*  Overton  has  never  been  fairly  answered;'  as  that  his 
Lordship  should  aver,  that  Mr.  Daubeny  has  fully  and 
unanswerably  vindicated  himself  against  the  attacks  of 
this  writer*  But  we  are  both  fallible;  and  God  must 
judge,  which  of  us  is  mistaken. — Whether  the  conclud- 
ing language  of  this  quotation  be  scriptural,  or  accord- 
ing to  the  doctrine  of  our  articles  and  homilies,  the 
reader  must  judge. — *  Works  the  condition  of  salva- 

*  tion,'  is  not  the  language  of  the  Scriptures,  the  Prayer- 
Book,  the  homilies,  and  the  writings  of  our  reformers: 
much  less  do  we  there  meet  with  the  following  senti- 
ment:   *  They,'   (works,)   '  will  be   considerations,  on 

*  account  of  which  God  will  be  pleased  to  accept  a 
^^  fallen  condemned,  though  at  the  same  time  a  repentant 


ON    THE    THIRD    CHAPTER.  319 

*  and  obedient  sinner,  for  the  sake  of  what  an  all  gra- 

*  cious  Saviour  has  done  and  suffered  for  him.' — If 
these  works  be  done  *  before  the  grace  of  Christ,  and 

*  the  inspiration  of  his  Spirit,  they  are  not  acceptable  to 

*  God,  but  have  the  nature  of  sin:'  if  afterwards,  they 
come  too  late,  they  follow  justification,  are  the  fruits  of 
faith,  and  evidence  it  to  be  living;  but  cannot  do  any 
thing  as  to  justification  itself.     For  '  We  are  accounted ' 
'  righteous  before  God,  only  for  the  merit  of  our  Lord 

'  and  Saviour  Jesus  Christ,  by  fa'ith^  and  not  for  our 
'  own  works  and  deservings:  wherefore  that  we  are  jus- 

*  tified  by  faith  only  is  a  most  wholesome  doctrine,  and 

*  very  full  of  comfort.'*  Now  by  what  rule  of  judg- 
ment, is  that  charged  on  any  man,  as  '  contemptuous 
'  language,*  which,  without  any  reproachful,  or  con- 
temptuous words,  simply  observes,  that  a  clergyman, 
of  superior  station  in  the  establishment,  states  the  sub- 
ject, in  a  manner,  that  is  wholly  inconsistent  with  the 
doctrine  of  the  articles,  which  he  has  so  repeatedly  sub- 
scribed?— As  I  have  vindicated  Mr.  Overton,  I  must 
be  content,  in  this  particular,  to  be  acquitted  or  con- 
demned with  him;  but  by  what  rule  of  equity  are  all 
other  evangelical  clergymen  to  be  involved  in  the  same 
charge,  when  scarcely  any  of  them  have  committed 
themselves  in  the  same  manner? 

P.  clxxix.  1.  15.     '  St.  Paul,-\    &c.'$  If  the  Corin- 
thians  had  only  a  dead  faith,  it  is  evident,  they  *  had  be- 

*  lieved  in  vain.'  But  I  apprehend,  this  was  not  the 
apostle's  meaning.     Some  at  Corinth  denied  the  doc- 

*  Art.  xi.  \  1  Cor.  xv.  1,  2. 

+  '  St.  Paul  therefore  tells  his  christian  converts,  that  their  faith  mig-ht,  or 

*  might  not,  be  the  means  of  their  salvation;  and  consequently  it  only  placed 
'  them  '  in  a  state  of  possible  salvation,'  in  a  '  salvable  condition;'  *  and  whe- 
•ther'this  state  of  possible  salvation  sliould  become  a  state  of  actual  salva- 
'  tion,  depended  upon  their  "  keeping'  in  memory  what  the  aposi  Is  had 
"  preached  unt©  them." 


v330    .  REMARKS 

trine  of  the  resurrection,  as  literally  understood:  this, 
according  to  the  apostle,  was  equivalent  to  a  denial  of 
Christ's  resurrection;  but  if  Christ  were  not  risen,  his 
atonement  was  not  accepted;  and,  consequently,  the 
preaching  of  even  the  apostles  was  in  vain,  and  the  faith 
even  of  true  believers  was  in  vain.*  Whether  this  in- 
terpretation be  admitted  or  no;  it  still  remains  wonder- 
ful, that  christian  divines  can  not  express  their  mean- 
ing, without  devising  unscriptural  terms.  For  where 
is  '  a  state  of  possible  salvation,'  or,  '  a  salvable  condi- 
*  tion,'  found  in  Scripture,  or  in  our  authorized  wri- 
tings? And  is  there  any  human  being,  that  can  be  ex- 
cluded, while  living  on  the  earth  from  the  former?  or 
any  one,  who  hears  the  preaching  of  the  gospel,  or  has 
access  to  the  Bible,  from  the  latter?  We  have  no  ob- 
jection to  the  apostolick  exhortation;!  and  indeed,  there 
are  few  sermons  in  which  many  of  us  do  not  introduce 
it.  But  let  it  be  observed,  that  it  is  not,  in  order  to  be 
preserved '  in  a  salvable  condition,'  or  even,  in  order  to 
have  some  further  hope  of  salvation:  but  "  knowings 
"  that  your  labour  is  not  in  vain  in  the  Lord." — The 
other  scriptures,  which  are  adduce  d  in  the  next  page,  J 
also  are  constantly  broifght  forward  by  the  evangelical 
clergy  in  general,  in  their  instructions  and  exhortations. 
Good  works  are  doubtless  necessary:  the  controversy  is 
not  concerning  this,  which  both  parties  allow;  but  mere- 
ly, concerning  the  rank,  which  they  are  to  hold;  the  of- 
fice which  they  are  to  perform,  or  sustain,  whether  of 
recommending  us  to  God;  or,  2iS  proving  the  sincerity  of 
our  professed  faith  and  love,  as  the  genuine  expressions 
of  our  gratitude,  and  our  zeal;  as  those  things  in  which 
the  true  christian  delights,  and  desires  to  abound;  as  glo- 

•  1  Cor.  XV.  14— ir.  t  1  Cor.  xv.  58. 

*  Matt.  xvi.  27.    Johnv.  28,  29.    Acts  x.  35.    Rom.  il  6.  xiv.  12-     1  Cor. 
iii.  8.  Phil.  ii.  12.     Jam.  i.  26.     1  John  iii.  7 


ON   THE   THIRD   CHAPTER.  321 

rifying  God,  "  and  adorning  tlie  doctrine  of  God  our 
"  Saviour;"  and  as  profitable  to  our  brethren,  and  fellow 
creatures,  whom  grace  teaches  us  to  love  and  to  desire 
to  profit.  This  is  the  only  point  in  debate:  whereas  our 
opponents  argue  against  us,  under  the  mistaken  suppo- 
sition, that  we  undervalue  good  works,  in  themselves, 
and  do  not  consider  them,  as  any  essential  part  of  Chris- 
tianity. But  that  may  be  important,  nay,  essential,  to 
the  building,  which  is  wholly  unsuitable  to  be,  in  any 
degree,  the  foundation  of  it. 

P.  clxxxi.  1.  3.  *  Our  Saviour,  &c.'*  Would  his 
Lordship  then  say,  that  an  habitual  adulterer,  a  thief,  a 
drunkard,  or  a  perjurer,  will  be  welcomed  by  our  Sa- 
viour, in  the  words  here  quoted;  because  he  has  *  per- 

*  formed  acts  of  mercy  to  his  fellow  creatures,  and  ex- 

*  pressly  on  account  of  those  acts?'  I  know  he  would 
not.  Some  limitation  therefore  must  be  admitted,  and 
the  passage  itself  clearly  shows,  what  that  is.  The  acts 
of  mercy  are  stated  by  the  Judge  to  be  done  to  him; 
because  done  to  "  these  his  brethren;"  that  is,  not  done 
to  their  fellow- creatures  from  any  motive  whatever,  but 
from  love  of  Christ,  to  those  whom  he  owns,  and  will 
own  at  the  day  of  judgment,  as  his  brethren.  "  And 
"  he  stretched  forth  his  hands  towards  his  disciples, 

•  •  Our  Saviour,  in  his  awful  description  of  the  proceedings  of  the  last 
•judgment,  not  only  assigns  eternal  life  to  those,  who  have  performed  acts 

*  of  mercy  to  their  fellow  creatures,  but  expressly  on  account  of  those  acts; 
"  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you  from 
"  the  foundation  of  the  world; /or  I  was  an  hungt;red,  and  ye  gave  me  meat." 
"  Inasmuch  as  ye  have  done,  it  unto  one  of  the  least  of  these  my  brethren,  ye 
"  have  done  it  unto  me."  Is  it  possible  to  read  these  passages  of  the  New  Tes- 

*  lament,  and  to  deny,  that  "  works  are  clearly  made  the  grand  hinge  on  which 
•*  our  justification'and  salvation  turn,"  *  and  not  to  be  astonished  that  any 
'  person  professing  belief  in  the  divine  authority  of  the  Scriptures,  himself  a 

*  minister  of  the  gospel,  should  with  marked  severity  inveigh  against  those 

*  teachers,  who  make  "  v/orks  the  grand  turning  point  in  the  matter  of  our 
•'  salvation." 

VOL.    I.  T    t 


322  REMARKS 

"  and  said,  Behold  my  mother  and  my  brethren!  For 
*'  whosoever  shall  do  the  will  of  my  Father  which  is  in 
"  heaven,  the  same  is  my  brother,  and  sister,  and  mo- 
"  ther."*  Not  that  acts  of  mercy,  to  others,  perform- 
ed in  faith,  and  love  to  God  and  man,  will  not  be  gra- 
ciously accepted  and  rewarded.  Yet  nothing  "  availeth 
"  in  Christ  Jesus,  but  faith  which  worketh  by  love." 
The  persons  spoken  of,  in  this  account  of  the  day  of 
judgment,  were  professed  believers;  the  question  was, 
Had  they  the  true  and  living  **  faith,  which  worketh 
"  by  love?"  **  The  work  of  faith  and  labour,'*  and 
liberality  "  of  love"  evidenced  this  to  be  the  case,  in 
respect  of  those  on  the  right  hand;  the  w^ant  of  these 
fruits,  in  those  on  the  left  hand,  showed  that  they 
either  had  no  faith,  or  had  merely  a  dead  faith.  It  might 
be  said  of  the  former,  but  not  of  the  latter,  "  Seest  thou 
"  how  faith  wrought  with  their  worlds,  and  by  works 
''  was  faith  made  perfect."-—"  Ye  see  then  how  that 
"  by  works  a  man  is  justified,  and  not  by  faith  only."t 
It  might  also  be  said,  "  By  faith  they  obeyed;"  "  by 
"  faith,  they  wrought  righteousness;"  "  by  faith,  they 
**  obtained  this  good  report."  Salvation  is  wholly  of 
the  grace  and  mercy  of  God,  in  Christ,  to  believers;  sa- 
ving faith  worketh  by  love;  all  who  love  Christ,  love 
his  brethren;  "  not  in  word  and  in  tongue,  but  in  deed 
"  and  in  truth;"  for  they  perform  acts  of  mercy  to  them, 
as  they  have  opportunity  and  ability;  and  so  "  prove  the 
"  sincerity  of  their  love.*'$  And  "  God  is  not  unright- 
*'  eous  to  forget  their  work  and  labour  of  love,  which 
"  they  have  showed  towards  his  name,  in  that  they  minis. 
"  tered  to  his  saints:"^  but  as  they  honoured  Christ  on 
earth,  he  will  thus  honour  them,  before  the  assembled 
world.     The  passage  is  perfectly  conclusive  against  a 

•  JVIalt.  xii.  49,  50.  f  Jam.  ii.  22—24. 

+  2  Cor.  viii.  8.  .  §Heb.  vi.  9—11. 


ON    l-HE    THIRD    CHAPTER.  523 

dead  and  solitary  faith,  and  every  antinomian  perversion 
of  evangelical  doctrines.  But  surely  it  does  not  prove, 
'  that  works  are  clearly  the  hinge  on  which  our  justifi- 

*  cation  and  salvation  turn;'  or  that  *  works  are  the  turn- 
'  ing  point  in  the  matter  of  salvation/  Where  is  snch 
language  any  where  to  be  found  in  Scripture,  or  in  our 
articles?  *'  By  grace  are  ye  saved,  through  faith;  and 
"  that  not  of  yourselves,  it  is  the  gift  of  God:  not  of 
"  works,  lest  any  man  should  boast;  for  we  are  his 
*'  workmanship,  created  in  Christ  Jesus  unto  good 
*'  works,  which  God  hath  before  ordained,  that  we  should 
*'  walk  in  them."*  Indeed  few  persons,  on  reading  the 
former  part  of  this  chapter  of  the  Refutation,  in  which 
so  many  things  are  stated  very  differently,  concerning 
justification  and  salvation;t  would  have  expected  such 
propositions  as  these  towards  the  close  of  it.  The  ne- 
cessity of  good  works  is  entirely  as  much  established, 
by  stating  them,  to  be  the  distinguishing  proof  of  a  liv- 
ing faith,  '  by  which  it  may  be  as  evidently  known,  as 

*  a  tree  discerned  by  the  fruit:'  as  by  making  them  '  the 
'  grand  hinge  on  which  our  justification  and  salvation 

*  turn;'  '  the  turning  point  in  the  matter  of  salvation;' 
in  diametrical  opposition  to  the  words  of  those  articles 
which  we  all  subscribe! 

P.  clxxxi,  1.  23.     *  This  author,   &c.'1:     The  dis^ 

*  Eph.  ii.  8—10.  t  P.  100—102.     103—105.     111—114.    True     " 

Cliiirchman,  p.  293. 
t  '  This  aiatho*  confounds  justification  and  salvation  tliroughout  his  work, 

*  ivhich  I  have  proved  not  to  be  synonymous  terms,  either  in  the  apostolical 
'  epistles  when  applied  to  christians,  or  in  the  public  formularies  of  our 

*  church;  and  that  he  is  g'uilty  of  a  variety  of  mistatements  and  misrepresen- 

*  tations,  by  not  distinguishing  between  the  meritorious  cause  of  our  salva- 

*  tion,  and  the  conditions  required  to  be  performed  on  our  part  ♦  in  order  to 

*  obtain  pardon  and  acceptance  with  <»od.'  *  These  conditions  may  be  in- 
'  dispensable,  and  yet  utterly  destitute  of  merit;  giving  no  claim  from  their 

*  own  nature  to  the  inestimable  blessing  of  eternal  happiness,  but  deriving 
'  all  their  efficacy  and  value  from  the  merciful  appointment  nf  God,  through 

*  the  mcfits  of  f'lirist  ' 


324  REMARKS 

tinction  between  justification  and  final  salvation,  is  every 
where  implied  in  Mr.  Overton's  work,  when  good 
works  are  insisted  on,  as  necessary  to  be  performed  by 
justified  persons;  even  though  it  be  not  formally  made. 
As  the  words  *  conditions  required  to  be  performed  on 
'  our  part,  in  order  to  obtain  pardon  and  acceptance 

*  with  God,'  are  not  found  in  Scripture,  or  in  our  au- 
thorized books;  a  writer  may  omit  them,  without  being 
chargeable  with  mistatements  and  misrepresentations  * 
His  Lordship  calls  yt/iM,  on  our  part,  the  condition  of 
acceptance,^  and  disdnguishes  it,  from  the  meritorious 
cause  of  justification;  Mr.  Overton  connects  faith  and 
justification  together  by  various  other  expressions:  but 
lie  still  distinguishes  faith,  from  the  meritorious  cause 
of  justification,  even  the  righteousness  and  atonement 
of  Christ.  Repentance  he  would  class  with  "  the  things 
'*  which  accompany  salvation;"  and  good  works  he  would 
call  the  fruits  or  evidences  of  living  faith;  still,  how- 
ever, insisting  upon  the  necessity  of  them;  and  clearly 
enough  distinguishing  them  from  the  meritorious  cause 
of  our  acceptance. 

P.  clxxxii.  1.  1:3.  '  Biit^  8cc.'*  The  language  of 
Scripture  fully  warrants  all  our  zeal  for  *  salvation  by 
'  grace  through  faith'  alone; f  if  we  do  but  carefully 

•  '  But  Calvinlstic  ministers,  with  all  their  zeal  to  support  the  doctrine  of 

•  salvation  through  faith  alone,  and  all  their  anxiety  to  depreciate  the  im- 
'  portance  of  moral  virtue,  cannot  avoid  the  inconsistency  of  allowing  that 
'  good  works  will  in  any  sense  be  rewarded;  that  they  are  acceptable  to  God 

♦  in  Christ;  absolutely  requisite  in  order  to  our  meetness  for  God's  service 

*  and  heaven,'  and  that  they  will  •  fix  tlie  degrees  of  our  blessedness  in  eter- 

*  nity;'  '  although  they  will  not  acknowledge  good  works  to  be  a  condition 
«  of  salvation.  If  good  works  be  not  a  condition  of  salvation,  salvation  may 
<  be  attained  without  them;  but  it  is  acknowledged  that  a  man  cannot  be 

'meet  for  heaven  without  good  works;  tlierefore  a  man  may  attain  salvatiou 

•  witliout  being  meet  for  heaven.' 

■j-  Mark  xvi.  16.    John  iii.  14--16.  v.  24.    Acts  xvi.  31—36.    Rom.  i.  16,  17 
Eph.  iii.  8. 


ON    THE    THIRD   CHAPTER.  325 

show  the  nature  and  fruits  of  saving  faith  as  distinguish- 
ed from  dead  faith;  for  all  good  works  spring  from 
faith.  If  assigning  to  good  works  precisely  the  same 
place,  which  the  scriptures  and  our  articles  do,  be  de- 
preciating them,  we  depreciate  them,  and  not  other- 
wise. But  if  any  Calvinists  exclude  them  from  their 
system,  or  do  not  allow  them  their  due  importance;  or 
if  they  speak  of  them  in  language  really  depreciating, 
(for  this  is  sometimes  done,)  the  blame  rests  with  the 
offending  individuals:  for  this  is  no  part  of  our  system. 
Whether  our  language  on  the  subject  be  inconsistent 
or  not,  others  will  judge.  But  though  we  hold  good 
works  essentially  necessary  to  salvation,  when  time  is 
given  for  performing  them:  we  cannot  allow  them  to  be 
properly  a  condition  of  salvation;  and  must  think  our- 
selves fully  authorized  to  avoid  this  unscriptural  ex- 
pression. We  evidently  adhere  to  the  language  of 
Scripture,  and  to  that  of  our  authorized  books,  from 
which  our  opponents  undeniably  deviate.  "  Being 
"  created  in  Christ  Jesus  unto  good  works;"  we  consi- 
der the  inclination  and  ability  to  love  and  perform  good 
works,  as  an  essential  part  of  our  salvation;  we  would 
therefore  give  thanks  ''  to  the  Father,  who  hath  made 
"  us  meet  to  be  partakers  of  the  inheritance  of  the 
"  saints  in  light;"  and  we  would  reflect  with  lively  gra- 
titude on  his  love,  who  "  gave  himself  for  us,  to  redeem 
"  us  from  all  iniquity,  and  to  purify  us  unto  himself  a 
"  peculiar  people  zealous  of  good  works."* — Health  is 
essential  to  our  enjoyment  of  life,  so  that  without  it  we 
,  can  enjoy  nothing: — we  thank  God  for  giving  us  health; 
but  it  would  be  absurd  to  call  health  a  condition  of  our 
enjoyment. 

P.  clxxxiii.  I.  2.     *  Ify  Scc.'t     They,  who  consider 

•  Col.  i.  12.     Tit.  il.  14. 

■j"  '  If  the  endeavour  to  mnintaini  such  a  distinction  us  this  does  not  deserve 


3:26  REMARKS 

these  distinctions,  as  a  mere  "  strife  of  words,"  may 
disregard  them;  but  xve  think  them  essential  to  the  doc- 
trine of  Christianity:  and  though  most  of  us,  contented 
with  using  the  language  of  Scripture,  and  of  the  re- 
formers of  our  church,  on  these  subjects;  *  if  we  might 

*  do  it  without  offence;'  are  little  disposed  to  enter  into 
disputes  with  those,  who  adopt  another  phraseology: 
yet,  when  our  whole  system  is  directly  assaulted;  we 
must  either  stand  forth,  and  show  what  we  do,  and 
what  we  do  not  maintain,  and  explain  our  views,  and 
assign  our  reasons  for  our  conduct;  or  we  must  tacitly 
plead  guilty  to  all  the  charges  brought  against  us,  and 
give  up  those  truths,  which  we  value  more  than  life,  as 
indefensible.  But  whether  they,  who  retain,  or  they, 
who  depart  from,  the  language  of  Scripture,  and  of  our 
articles  and  homilies,  most  resemble  the  *  philosophiz- 

*  ing  Greeks  in  the  days  of  the  apostles;'  and  are  justly 
exposed  to  the  censure  which  they  pronounced  upon 
them;*  nmst  be  left  to  the  judgment  of  the  public. 
And  let  the  quotations  made  from  the  works  of  the  re- 
formers, and  from  the  homilies,  determine  whether  the 
language  above  objected  to,  or  that  which  states,  that 
good  works  are  essential  as  the  evidences  of  true  faith, 
and  for  many  other  important  purposes,  but  not  the  con- 
dition of  our  salvation,  be  the  most  proper  to  find  the 
way  '  into  protestant  pulpits.'  Of  this  there  can  be  no 
doubt,  to  those  who  are  acquainted  with  the  history  of 
the  times,  between  Edward  the  Sixth  and  James  the 
First;  that  the  propositions  before  animadverted  on, 
could  never  have  been  brought  forward,  m  a  protestant 
pulpit,  without  being /?ro?«^ec/ against  as  direct  popery, 

*  the  name  of  direct  ubsuiditj-  and  contradiction,  surely  it  is  at  least  "  a 
"  strife  of  words,"    "  a  perverse  disputing,"  "  which  minister  questions, 
"  ratiier  than  godly  edifjing." 
•  1  Tim.  i.  4.  vi.  4,  5.  20,  21. 


ON    THE    THIRD    CHAPTER.     ♦■  327 

in  the  grand  article  of  a  standing  or  falling  church. — 
^  As  for  such  as  hold,  with  the  church  of  Rome,  that 

*  we  cannot  be  saved  by  Christ  alone  without  works, 

*  they  do  not  only,  by  a  circle  of  consequence,  but  di- 

*  rectly,  deny  the  doctrine  of  faith;  they  hold  it  not,  no  not 
'  so  much  as  by  a  single  thread.' — *  We  never  meant  to 
'  exclude  either  hope  or  charity,  from  being  always 
'  joined,  as  inseparable  mates  of  fi\ith,  in  the  man,  who 

*  is  justified;  or,  works  from  being  added,  as  necessary 

*  duties,  required  at  the  hands  of  every  justified  man:  but 

*  to  show,  that  faith  is  the  only  hand,  which  putteth  on 

*  Christ  for  justification;  and  Christ  the  only  garment, 

*  which  being  so  put  on,  covereth  the  shame  of  our  de- 

*  filed  natures,  hideth  the  imperfection  of  our  works; 

*  preserveth  us  blameless  in  the  sight  of  God;  before 

*  whom  otherwise,  the  weakness  of  our  faith  were  cause 

*  sufficient  to  make  us  culpable,  yea,  to  shut  us  from 

*  the  kingdom  of  heaven,  where  nothing,  that  is  not  perfect 

*  can  enter.'*  In  this  passage,  the  judicious  Hooker  is 
expressly  vindicating  the  doctrine  of  justification,  h^eld 
by  Protestants,  against  the  objections  of  Papists;  yet 
now  his  views,  and  distinctions  on  the  subject,  'ought 
'  never  to  find  their  way  into  the  pulpits  of  a  Protestant 

*  church!'  We  hold  no  other  doctrine  as  to  justification 
than  what  he  held,  and  we  make  no  other  distinctions, 
but  those  which  he  made,  ^f  we  do,  let  it  be  clearly 
shown,  t 

*  Hooker. 

t  The  words,  •  Works  are  clearly  made  the  grand  hinge,  on  which  our 
'  justification  and  salvation  turn;'  are  in  fact,  as  I  have  since  discovered,  Mr. 
Overton's,  &S  comprising  the  substance  of  Mr.  Daubeny's  doctrine,  in  this 
respect:  but  the  manner,  in  which  his  Lordship  has  introduced  them,  not  as 
an  unfair  inference  from  Mr.  Daubeny's  words;  but  as  a  proposition,  which 
ought  not  to  be  denied,  amounts,  as  it  appears  to  me,  to  an  adoption  of  them; 
and  this  does  not  alter  the  argument. 


328  REMARKS 


REMARKS  ON  CHAPTER.  IV. 

On  Universal  Redemption,  Election,  and 
Reprobation. 

I  purpose  to  be  something  more  general  in  my  re- 
marks on  this  chapter,  than  on  the  preceding:  as  only  a 
part  of  that  body,  whose  cause  I  advocate,  coincide 
with  me  in  judgment  on  the  subject  of  it.  Yet  many 
remarks  must  be  made,  on  the  misapprehensions  which 
are  formed  of  our  doctrines.  Whether  these  be  true 
or  false,  we  have  a  right  to  fair  and  impartial  treatment; 
and  certainly  ought  not  to  be  misrepresented:  indeed,  if 
our  opinions  be  openly  avowed,  in  clear  and  intelligible 
language,  they  ought  not  to  be  understood.  No  one 
can,  without  violating  the  golden  rule,  ("  Whatsoever 
*'  ye  would  that  men  should  do  unto  you,  do  ye  even 
"  so  unto  them,")  write  against  us,  till  he  has  carefully 
perused  our  works,  and  does  indeed  know  what  we  do 
hold,  and  what  we  do  not:  but  if  this  had  been  adhered 
to,  much  labour  might  have  been  spared  on  both  sides. 
Though,  for  reasons,  which  will  afterwards  appear,  I  do 
not  willingly  assume,  or  even  receive  the  name  of  Cal- 
vinist:  yet  I  fully  avow,  that  I  believe  and  maintain  the 
leading  doctrines,  which  are  generally,  though  inaccu- 
rately, called  Calvinistical. 

P.  clxxxiv.     *  The  doctrine^  &c.'*     I  am  not  fully 

*  *  The  doctrine  of  universal  redemption,  namely,  that  the  benefits  of 
'  Christ's  passion  extend  to  the  whole  human  race;  or,  that  every  man  is  en- 

*  abled  to  attain  salvation  through  the  merits  of  Christ,  was  directly  opposed 

*  by  Calvin,  who  maintained,  tiiat  God  from  all  eternity  decreed  that  certain 

•  individuals  of  the  human  race  should  be  saved,  and  that  the  rest  of  man- 

•  ijind  should  perish  everlastingly,  without  the  possibility  of  attaining  sajva- 


-   ON  THE  FOURTH  CHAPTER.  329 

competent  to  say,  exactly,  what  Calvin  held  or  op- 
posed: but  were. he  now  living,  he  would,  I  am  confi- 
dent, have  some  remarks  to  make  on  this  statement  of 
his  sentiments.  He  would,  for  instance,  object  to  the 
clause,  '  without  the  possibility  of  attaining  salvation:' 
because  the  language  implies,  that  some,  at  least,  of  the 
non-elect,  are  truly  desirous  of  the  salvation  revealed  in 
the  gospel,  ^nd  disposed  to  use  earnestness  and  dili- 
gence, in  all  means  of  attaining  it;  exerting  themselves 
to  the  utmost,  using  all  needful  self  denial,  and  parting 
with  whatever  they  are  required  to  renounce:  and  yet, 
are  excluded  and  perish  everlastingly,  through  a  natural 
impossibility,  unconnected  with  their  own  sin  and  de- 
pravity. Whereas  Calvin  held,  as  most  modern  Calvin- 
ists  do,  and  as  we  think,  the  apostles,  and  the  Lord  him- 
self did;  that  there  is  no  impossibility,  except  that  which 
arises,  from  the  unwillingness  of  men  to  accept  of  the 
humbling  and  holy  salvation  of  Christ,  through  the 
pride,  selfishness,  and  enmity  to  God,  which  is  seated 
in  the  human  heart:  and  that  this  unwill'mgness  consti- 
tutes a  moral  inability,  which  nothing,  except  regenera- 
tion, a  new  creation  unto  holiness,  can  remove:  that 
this  act  of  omnipotence,  in  "  quickening  the  dead  in 
"  sin,"  is  no  debt  due  to  a  rebel;  that"  as  the  wind  blow- 
"  eth  as  it  listeth — so  is  every  one  that  is  born  of  God:" 
that  "  he  doeth  all  things  according  to  the  counsel  of 
**  his  own  will:"  and,  for  reasorts  infinitely  wise,  holy, 
just,  and  good,  though  not  revealed  to  us,  does  work  in 

'  tion.  These  decrees  of  election  and  reprobation  suppose  all  men  to  be  in 
'  the  same  condition  in  consequence  of  Adam's  fall,  equally  deserving  of 
'  punishment  from  God,  and  equally  unable  <jf  themselves  to  avoid  it;  and 
'  that  God,  by  his  own  arbitrary  will,  selects  a  small  number  of  persons, 
'  without  respect  to  foreseen  Faith  or  good  works,  and  infallibly  ordains  to 
'  bestow  upon  them  eternal  happiness  through  the  merits  of  Christ,  while 
'  the  greater  part  of  mankind  are  infallibly  doomed  to  suffer  eternal  misery.' 

VOL.   I.  V    U 


o30  REMARKS 

one  man,  by  his  preventing  grace,  this  great  change; 
and  does  not  work  it  in  another.  The  one  becomes  wil- 
ling; and  the  other  remains  unwilling,  to  be  saved  in 
the  way,  which  God  has  appointed,  for  his  own  glorj-. 
"  If  any  man  thirst,"  says  the  Redeemer,  "  Let  him 
^'  come  to  me  and  drink."  We  give  the  same  invita- 
tion, and  so  did  Calvin,  without  in  the  least  thinking  it 
inconsistent,  with  *'  the  secret  things,  which  belong  to 
*'  the  Lord  our  God." 

Again,  Calvin  would  have  said,  all  men  alike  are 
"  by  nature  children  of  wrath,"  and  "  vessels  of  wrath 
*'  fitted  for  destruction:"  but  he  would  not  have  said, 
'  all  men  are  equally  deserving  of  punishmet  from  God:' 
for  he  would  have  allowed,  that  some  are  vastly  more 
criminal  than  others;  and  that  some  will  "  be  beaten 
"  with  few,  and  others  with  many  stripes:"  though 
none  beyond  what  they  justly  deserve. 

It  will  appear,  when  we  come  to  the  quotations  from 
Calvin,*  that  he  did  hold  some  opinions,  which  I,  for 
one  of  the  body  now  called  Calvinists,  cannot  approve: 
but  Calvin,  if  alive,  would  indignantly  object  to  the  ex- 
pression, arbitrary  xuill,  as  spoken  by  him  of  the  only 
wise  God.  Arbitrary  will,  in  the  common  use  of  words, 
means  the  will  of  one,  who  is  determined  to  have  his 
own  way,  being  possessed  of  power  to  enfore  his  deci- 
sions. *  Sic  volo,  sic  jubeo;  stet  pro  ratione  voluntas.^ 
This,  in  general,  is  unreasonable,  capricious,  tyrannical^ 
often,  in  direct  opposition  to  wisdom,  justice,  truth, 
goodness,  or  mercy.  Such  thoughts  of  God's  sove- 
reignty were  far  removed  from  Calvin's  views  of  the  sub- 
ject; and  so  they  are  from  ours.  God  does  not,  indeed, 
inform  us  of  the  reasons  and  motives  of  his  decrees  or 
dispensations:  but  he  assures  us,  that  he  is  "  righteous 

•  chap.  vii. 


ON  THE  FOURTH  CHAPTER.         331 

"  in  all  his  ways,  and  holy  in  all  his  works;"  that  "  all 
*'  his  works  are  done  in  wisdom;"  that  **  God  is  LoveJ'^ 
We  cannot  indeed  see  the  wisdom,  justice,  truth,  and 
goodness  of  many  thuigs,  which  undeniably  he  does:  and  it 
is  not  wonderful,  that  his  decrees  are  a  depth,  which  we 
cannot  fathom:  but  faith  takes  it  for  granted,  that 
"  righteousness  and  judgment  are  the  basis  of  his 
*'  throne,"  even  when  "  clouds  and  darkness  are  round 
"  about  him."  In  the  mysterious  and  awful  subject  be- 
fore us,  we  cannot  see  the  reasons,  which  induce  the  only 
wise  God,  the  God  of  holiness  and  love,  to  choose  one, 
in  preference  to  another,  or  to  new  create  one,  rather 
than  another:  but  let  it  not  be  supposed,  that  there  is 
no  reason,  or  no  adequate  reason.  Now,  if  it  consist 
with  infinite  wisdom  and  perfection,  to  change  the  heart 
of  one  man,  and  not  that  of  another:  how  does  it  alter 
the  case,  whether  we  suppose,  that,  being  infinite  in 
knowledge  and  foreknowledge,  he  determined  to  do 
this  from  all  eternity;  or  whether  he  formed  the  deter- 
mination, at  the  moment  when  he  effected  it?  On  the 
other  hand,  if,  either  in  the  present  dispensations  of 
God,  or  in  the  decisions  of  the  great  day,  any  thing  be 
done,  inconsistent  with  perfect  wisdom,  justice,  truth, 
and  love;  will  the  circumstance,  that  it  was  not  predes- 
tinated, make  any  difference,  in  the  opinion  to  be  form- 
ed of  it?  No  doubt  Calvin  would  have  allowed,  as  some 
of  us  allow,  that  '  God  selects'  a  number  of  persons, 
(how  large  we  know  not,)  *  without  respect  to  foreseen 
'  faith  or  good  works;'  (both  faith  and  good  works  be- 
ing the  consequences^  not  the  causes ^  of  his  choice;)  '  and 
'  *  infallibly,  &c.' — But  whether  a  greater  part  of  man- 
kind shall  perish;  and  the  sense,  in  which  these  are  in- 
fallibly doomed  to  suffer  eternal  misery,  are  subjects, 
which  Calvin,  if  living,  would  explain  more  fully,  and 
with  many  distinctions,  before  he  Vv'ould  admit  them  to 


33:::  KEMARKii 

be  a  part  of  his  creed.  I  feel,  however,  a  conscious- 
ness of  presumption,  in  venturing  to  speak  of  what  so 
eminent  and  able  a  theologian,  would,  or  would  not,  have 
admitted. 

P.  clxxxv.  '  Universal  redemption.'  It  seems  to 
be  the  established  opinion  of  his  Lordship,  that  the 
evangelical  clergy,  especially  such  of  them  as  believe 
the  doctrine  of  personal  election,  hold  what  is  called 
particular  redemption;  whereas  in  fact  very  few  of  theia 
adopt  it.  The  author  of  these  remarks,  urged  by  local 
circumstances  rather  than  by  choice,  above  twenty-four 
years  since,  avowed  his  dissent  from  the  doctrine  of  par- 
ticular redemption,  as  held  by  many  professed  Calvinists, 
especially  among  the  dissenters.*  In  this  he  has  since 
been  surprised,  and  rather  amused,  to  find,  that  his 
Lordship  deduces  nearly  the  same  conclusions,  from 
many  of  the  same  premises,  which  he  before  had  done! 
Indeed  '  general  redemption y'  as  distinguished  from  par- 
ticular redemption^  is  the  phrase,  which  he  uses,  in  pre- 
ference to  universal.  The  latter  word  might  be  under- 
stood to  include  other  intelligent  beings,  not  of  Adam's 
race;  and  it  seems  to  lead  to  universal  salvation.  But 
about  a  word,  thus  connected,  and  not  directly  imply- 
ing-, or  leading  to  any  thing,  in  our  view  erroneous;  it 
would  be  futile  to  contend.  Only,  it  is  proper,  that  it 
should  be  understood,  "  what  v/e  say,  and  whereof  we 
"  affirm."  ^ 

"  God  so  loved  the  world,  that  he  gave  his  only  be- 
"  gotten  Son,  that  whosoever  believeth  in  him  should 
'*  not  perish,  but  have  everlasting  life,"t  Behold  the 
"  Lamb  of  God,  which  taketh  away  the  sin  of  the 
"  world."!  "  The  propitiation,  for  our  sins;  and  not 
♦*  for  our  sins  only  but  for  the  sins  of  the  whole  world.  "$ 

•  Sermon  on  election,  &c.  |  Jolin  iii.  16,  :|:  John  i.  29. 

^  1  John  li.  1,  2. 


ON    THE    rOURTH    CHAPTER.  533 

Were  it  possible,  that  a  preacher  could  go  into  other 
worlds,  and  address  sinful  intelligent  beings,  of  other 
orders,  than  Adam's  race:  he  could  not  address  them, 
a 9  we  may  any  of  the  human  race,  in  every  part  of  the 
world.  He  could  not  say,  *'  Believe  in  the  Lord  Jesus 
"  Christ,  and  thou  shalt  be  saved."  But,  wherever  we 
meet  with  a  human  being,  we  can,  consistently,  feel  no 
other  embarrassment,  in  thus  addressing  him,  than  in 
calling  to  those,  who  are  asleep,  after  the  sun  is  risen; 
and  exhorting  them  to  arise  and  go  forth  to  their  labour, 
for  the  natural  light  of  the  world  shines  and  suffices 
for  all. 

The  infinite  value,  and  sufficiency,  of  the  atonement 
made  by  his  death,  who  is  God  and  Man  in  one  myste- 
rious person;  the  way  in  which  the  Scripture  calls  on 
sinners,  without  distinction,  to  beHeve  in  Christ;  and 
every  circumstance  respecting  redemption,  show  it  to 
be  a  general  benefit,  from  which  no  one  of  the  human 
race  will  be  excluded,  except  through  unbelief.  Every 
exhortation,  invitation,  and  encouragement  imaginable, 
may  therefore  be  used  without  reserve,  in  addressing 
men  of  any  nation  and  description. — Yet  some  line  must 
be  drawn  by  all,  who  do  not  hold  universal  salvation, 
*'  He  that  believeth  not  shall  be  damned."  The  differ- 
ence then  is,  iji  this  respect^  less  between  Calvinists  and 
others,  than  it  is  supposed.  Calvin  himself  says,  '  Re- 
'  demption  is  sufficient  for  all,  effectual  only  to  the 

*  elect.'  His  opponents  say,  '  Sufficient  for  all,  effectual 

*  only  for  believers.'  "  Faith  is  the  gift  of  God:"  and 
the  only  question  is,  whether  he  determines  to  give 
faith  to  one  man,  and  not  to  another,  at  the  moment;  or 
whether  he  previously  decreed  to  do  it:  and,  whether  he 
gives  faith  to  one  and  not  to  another,  because  of  some 
seen,  or  foreseen,  good  disposition,  or  conduct,  in  one 
above  the  other,   previous  to   his   special  preventing 


334  REMARKS 

grace.  If"  he  do  no  injustice  to  those,  who  are  left  to 
themselves  and  continue  unbelievers;  it  could  not  be  un- 
just to  decree  from  eternity,  thus  to  leave  them.  Some 
of  us  think,  that  none  ever  truly  believe,  except  the 
elect:  others  suppose  us  in  this  to  be  mistaken,  perhaps 
interpreting  the  terms  elect,  and  election  differently  than 
we  do.  But  all,  who  allow  the  truth,  and  abide  by  the 
plain  meaning,  of  the  Scripture,  agree;  that,  through  this 
general  redemption,  believers,  and  none  except  believers, 
among  adults,  shall  be  saved. 

P.  clxxxv.  1.  18.  'Lis,  &c.'*  It  is  allowed,  that, 
the  remedy  is  commensurate,  as  to  sufficiency:  but  if 
'  all  who  partake  of  Adam's  corrupt  nature,  were  to  par* 
'  take  also,  of  the  appointed  remedy;'  all  must  finally  be 
saved.  It  is  evident,  that  all  are  not  recovered  to  holi- 
ness in  this  life;  and  there  is  no  intimation,  that  any  will 
be  recovered  to  it,  in  another  life;  nay,  much  to  the  con- 
trary: yet  "  without  holiness  no  man  shall  see  the  Lord.  '* 

P.  clxxxvi.  1.  23.  *  In  this,\  &c.':j:  It  may  be 
questioned,  whether  the  prophet,  in  the  passage  referred 
to,  be  not  speaking  of  the  whole  church,  rather  than  of 
the  whole  human  race:  but,  however  that  may  be,  it  is 
the  expiation  itself,  which  is  declared  to  be  universal; 
and  not  the  actual  efficacy  or  event;  which  is  every 
where  limited  to  believers. 

P.  clxxxvii.  1.  19.     *  Jndl,  &c.'^     The  effect  and 

*  •  It  is  natural  to  conclude,  that  the  remedy,  proposed  by  a  Being  of  in- 
'  finite  power  and  infinite  mercy,  would  be  conomensurate  to  the  evil;  and 
•  therefore,  as  the  evil  operated  instantly  in  producing  tbe  corruption  of 
'  Adam's  nature,  which  was  soon  transmitted  to  his  offspring,  we  may  infer 
'  that  all,  who  v/ere  to  partake  of  that  corrupt  nature,  were  to  partake  also 
'  of  the,  appointed  remedy.' 

|Is.  liii.  6. 

If*  In  this  passage,  the  universal  depravity  of  mankind  is  asserted,  and  the 
'  expiation  of  Christ  is  declared  to  be  as  universal  as  the  depravity  of  man.' 

§  "  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me." 
St.  John  in  his  gospel,  says,  that  Christ  is  "  the  true  light,  which  lighteth 
"  every  man  that  comcth  into  the  world." 


ON   THE    FOlfRTH    CHAPTER.  335 

application  is  evidently  meant  in  the  first  of  these  texts; 
and  if  all  men  be  actually  drawn  unto  Christ,  as  an 
universal  proposition,  all  will  finally  be  saved:  for  "  him 
**  that  Cometh  unto  him,  he  will  in  no  wise  cast  out." 
But  is  it  common  to  use  general  language,  where  an 
interpretation  of  the  word  ally  or  every,  as  meaning, 
what  admits  of  no  exception,  would  be  absurd?  In  the 
very  chapter,  from  which  the  second  quotation  is  made, 
and  just  before  it,  the  evangelist  says  of  John  Baptist, 
'  The  same  came  for  a  witness,  to  bear  witness  of  the 

*  light,  that  all  men  through  him  might  believe.'  Did 
the  sacred  historian  mean,  that  all  men,  or  even  all  Jews, 
without  exception,  did  actually  believe  in  Christ,  through 
John's  testimony?  The  testimony  was  intended  for  a 
general  benefit  to  all,  without  exception,  who  would 
avail  themselves  of  it:  and  in  the  same  sense  we  must 
understand  the  subsequent  clause,  "  That  was  the  true 
"  Light,  which  lighteth  every  man  that  cometh  into  the 
"  world."  '  With  this  light  he  enlighteneth  every  man, 

*  namely,  who  doth  receive  him. '5^  Christ  is  the  sole 
Source  of  all  true  light,  in  religion,  by  which  any  man 
in  the  world  ever  was,  is,  or  shall  be  enlightened.  But 
as  all  men  do  not  actually  believe,  so  all  men  are  not  ac- 
tually enlightened. — "  Then  shall  every  man  have  praise 
**  of  God. "t  Did  the  apostle  mean,  that  every  indivi- 
dual of  the  whole  assembled  world,  would  at  the  day  of 
judgment,  "  receive  praise  of  God?" — "  All  seek  their 
**  own,  not  the  things  of  Jesus  Christ.  "|  Wasthis  meant 
universally?  It  is  undeniable,  that  those,  who  hold  the 
universal  salvation  of  mankind,  without  exception,  seize 
on  a  few  of  these  general  expressions,  as  the  only  sup- 
port of  their  cause,  against  the  most  direct  declarations 
of  the  whole  Scripture;  and  some  circumspection  is  re- 
quired in  adducing  and  applying  them. 

•  Whitby.  j  1  Cor.  iv.  5.  t  ?bil.  ii.  21. 


336  REMARKS 

P.  clxxxviii.  Note.  *  This  passage^  &c.'*  The 
Scripture  here  referred  to,  is  full  to  the  point,  on  the 
subject  of  the  last  remark.  Had  the  saving  grace  of 
God  at  that  time  actually  appeared,  or  been  made  mani- 
fest, to  all  men  universally?  or  had  it  actually  brought, 
or  offered,  salvation  to  all  men?  Or  will  it  ever  thus 
bring  salvation  to  all  men  universally?  Or  is  it  only 
meant,  that  the  salvation  was  made  known  to  men,  with- 
out distinction  of  nation,  or  rank  in  life,  as  the  benefit 
of  all  who  embraced  it? 

This  grace  of  God  not  only  offers  salvation,  but 
effects  it.  As  it  saves  all,  who  receive  it,  from  wrath 
and  condemnation:  so  it  likewise,  effectually,  teacheth 
us  "  that,  denying  ungodliness  and  worldly  lusts,  we 
"  should  live  soberly,  righteously,  and  godly  in  this 
*'  present  world."  "  Looking  for  that  blessed  hope, 
*'  and  the  glorious  appearing  of  the  great  God,  and  our 
"  Saviour  Jesus  Christ;  who  gave  himself  for  us  to  re- 
'*  deem  us  from  all  iniquity,  and  to  purify  us  unto  him- 
"  self,  a  peculiar  people,  zealous  of  good  works. "f 

P.  clxxxix.  1.  7.     '  To  prove,  fec'^:     This  view  of 

*  '  Tliis  passage  is  stionger  in  the  original  than  in  o'lr  translation,  Es-s;fai')» 
'  u  ^upi;  TtiQin  o-ctnyipto;  ■srairn  oLydpu:Toir,  it  sliould  have  been  ti'anslatcd,  "the 
"  grace  of  God,  wlilch  briiifjcth  (or  olRTetl!")  sah'ation  to  all  men,  hath  ap- 
*'  peared."     Mr.  Wakeheld  gives  this  construction.* 

I  Tit.  ii.  1 1—14. 

t  •  To  prove  that  peace  with  God  was  now  obtained  for  the  whole  human 
'  species,  throiigh  the  precious  blood  of  Christ,  he  represents  Adam  as  "  the 
"  figure  of  him  that  was  to  come,"  that  is,  a  type  of  Christ:  he  then  dc- 
•  scribes  the  analogy  between  the  first  and  second  Adam,  by  declaring  that 
'  the  former  brought  death  upon  all  men,  and  the  latter  restored  all  to  life; 
'  that  universal  sin  and  condemnation  were  the  consequence  of  Adam's  dis- 
'  obedience,  and  universal  righteousness  and  pardon  the  efiect  of  Christ's 
'  obedience.  "  As  by  the  offence  of  one,  judgment  came  upon  all  men  to 
'•  condemnation,  even  so  by  the  righteousness  of  one,  the  fi-ee  gift  came  upon 
"  all  men  to  justification  of  life;  for  as  by  one  man's  disobedience  many  were 
"  made  sinners,  so  by  the  obedience  of  one,  si\all  many  be  made  righteous." 
'  The  sin  of  Adam  and  the  merits  of"  Christ  are  here  pronounced  to  be  cO: 


ON  THE  FOURTH  CHAPTER.         337 

the  parallel  between  Adam  and  Christ,  and  the  effects 
of  Adam's  disobedience,  and  of  the  Saviour's  obedience, 
as  drawn  by  the  apostle,  is  given  by  many  commenta- 
tors: but  it  is  liable  to  insurmountable  objections; 
especially  it  most  clearly  admits,  that  "  the  righteous- 
"  ness  of  one  came  upon  all  men  to  justification  of 
"  life:"  and  how  then  can  universal  salvation  be  denied? 
Indeed  his  Lordship's  words,  if  rigorously  interpreted, 
might  seem  to  admit  this  consequence:  *  Universal 
'  righteousness  and  pardon,  the  effect  of  Christ's  obe- 
'^  dience.'  But  the  passage  itself  plainly  suggests  another 
interpretation.  *'  If  by  one  man's  offence  death  reigned 
"  by  one:  much  more  shall  they,  who  receive  abundance 
"  of  grace,'*  (tw  ?rifi7auu.v  T>K  ;t''/''To;,)  and  of  the  gift  of 
"  righteousness,  reign  in  life  by  One,  Jesus  Christ."* 
Here,  not  all  men  are  spoken  of,  but  they  nlone  who, 
"  receive  this  abundant  grace,  and  the  gift  of  righteous- 
'*  ness;'*  that  is,  true  believers  exclusively;  for  others  do 
neither  receive  Christ,  nor  his  grace,  nor  the  "  gift  of 
"  righteousness,"  or  justification.  The  apostle  appears 
to  me,  to  contrast  the  loss  sustained  through  Adam's 
fall,  by  ail,  who  are  i?i  him,  as  his  descendants  by  na- 
tural generation;  with  the  vastly  superior  and  additional 
advantages  enjoyed,  by  all,  who  are  "  in  Christ,"  as 
true  believers,  by  regeneration,  and  as  partaking  of  his 
Holy  Spirit.  "  Of  him  are  ye  in  Christ  Jesus. "f 
"  There  is  no  condemnation  to  them,  who  are  in  Christ 
"Jesus,  &c."|     "If  any  man  be  in  Christ,  he  is  a 

*  extensive;  the  words  applied  to  both  are  precisely  the  same;  "  Judgement 
"  came  upon  all  men,"  "  the  free  gift  came  upon  all  men." — "  Many  were 
"made  sinners,"  "  Many  were  made  righteous." — Whatever  the  words 
"  all  men"  and  "  many"  signify,  when  applied  to  Adam,  they  must  signify  the 
'  same  when  applied  to  Christ.  It  is  admitted,  that  in  the  former  case  *he 
'  whole  human  race  is  meant;  and  consequently  in  the  latter  case  the  whole 

*  human  race  is  also  meant.' 

•oJlom.  V.  17.  I  1  Cor.  i.  30.  +  Rom.  viii.  1, 

VOL.  I.  XX 


338  hemarks 

**  new  creature."*  As,  liowever,  this  does  not  ma- 
terially affect  the  argument,  I  shall  not  insist  upon  it. 
His  Lordship,  I  am  persuaded,  does  not  intend  univer- 
sal salvation;  and  to  the  universality  of  redemption,  in 
the  sense  above  explained,  I  do  not  object. 

P.  cxc.  1.  15.  '  Nay,  we,  &c.'t  This  argument  is 
equally  conclusive  for  universal  salvation.  How  can 
grace  much  more  abound;  if  the  effects  of  Adam's  sin 
extend  to  all,  but  final  salvation  '  is  confined  to  a  part 
only  of  mankind?'  It  therefore  proves  too  much,  which 
shows,  that  it  is  not  conclusive.  Grace  much  more 
abounds,  to  those  who  receive,  by  faith,  the  abundance 
of  the  grace  and  are  in  Christ  Jesus;  but  "  how  shall 
"  they  escape  who  neglect  so  great  salvation? 

P.  cxci.  1,  4.  *  When  some,  &c.'J  It  certainly  was 
not  the  Work  of  God,  that  those  Jews  should  believe  in 
Christ,  concerning  whom  he  had  decreed,  that  they 
should  not  believe.  Commentators  indeed  generally 
agree,  that  "  the  work  of  God,*'  in  the  text  referred  to, 
{being  an  answer  to  the  question  of  the  Jews,  "  What 
"  shall  we  do,  that  we  might  work  the  works  of  God?") 
signifies,  that  work,  or  act  of  obedience,  which  God  re- 
quired of  them,  and  would  accept;  and  without  which 
all  other  works  would  be  reject!ed.§     "  This  is  my  be- 

•  2  Cor.  V.  ir. 

f  '  Nay,  we  are  even  told,  that  "  where  sin  abounded,  grace  did  much 
"  more  abound:"  '  but  how  can  this  be,  if  sin  extends  to  all,  and  gi*ace  is 
'  confined  to  a  part  only  of  mankind?* 

i  '  When  some  of  the  Jews  asked  Jesus,  "  ^Vhat  shall  we  do,  that  we 
"  might  work  the  works  of  God?"  '  he  answered,  *'  This  is  the  work  of  God, 
"  that  ye  believe  on  him  whom  he  hath  sent."     If  God  had  decreed  that  the 

•  Jews  should  not  believe,  it  could  not  have  been  said,  that  it  was  his  work 
'  that  they  should  believe  on  him  whom  he  hath  sent.     Upon  another  occa- 

*  sion  Christ  declared  to  them,  *'  These  things  I  say,  that  ye  might  be  saved." 

*  How  could  Christ  endeavour  to  promote  the  salvation  of  men,  in  opposition 

♦  to  the  decree  of  his  Fatiier,  whose  will  he  came  down  from  heaven  to  fulfil/' 

§  John  vi.  27—29. 


ON  THE  FOURTH  CHAPTER.         339 

"  loved  Son — Hear  ye  him:"  "  This  is  the  work,'' 
(most  acceptable  in  the  sight  of  God,)  "  that  ye  be- 
**  lieve  on  him,  whom  he  hath  sent."*  There  is  how- 
ever, nothing  said  about  these  Jews,  or  the  divine  de- 
cree respecting  them.  It  was  their  duty  to  believe,  and 
had  they  truly  believed,  they  would  have  been  saved. 
*'  These  are  revealed  things,  which  are  for  us:"  but 
who  are,  or  who  are  not,  decreed  to  salvation,  is  "  a 
"  secret  thing  which  belongs  to  God,"  of  which  we  can 
know  nothing,  except  by  the  event.  Did  ministers,* 
who  believe  the  doctrine  of  the  divine  decrees,  really 
knoiv  what  those  decrees  were;  they  could  not  consistent- 
ly preach  to  those,   '  concerning-  whom  they  knew  it 

*  was  decreed,  that  they  should  not  believe,   in  order 

*  diat  they  might  be  saved:*  but  as  they  know  nothing 
concerning  this;  they  must  adhere  to  the  revealed  truth 
and  will  of  God;  and,  really  loving  all  men  with  cordial 
good-will,  and  praying  for  the  salvation  of  all,  they  must 
address  them  as  sinners,  and  invite  them  to  partake  of 
salvation:  and  God  will  give  wh*t  success   to  their  la- 
bours, he  sees  good.     It  may,  however,  be  said,  that, 
if  such  decrees  exist,  our  Lord  knew  what  they  were, 
though  we  do  not.     But,  as  Man  and  as  a  Preacher, 
he  has  left  us  an  example,   for  our  imitation.     It  may 
indeed  be  supposed,  he  knew,  that  some  whom  he  ad- 
dressed, were  "  chosen   unto  salvation."      Probably, 
Nicodemus,  and  Joseph  of  Arimathea,  were  present, 
when  he  spake  the  words  referred  to.f     In  general,  he 
used  proper  means  for  the  salvation  ot  those  who  heard 
him. — But,  supposing  no  such  decree  exists,  how  does 
this  alter  the  case?  Did  not  our  Lord  foreknow,  who 
would,  and  who  would  not,  believe?  Who  vi'ould,  and 
who  would  not,  be  saved?  In  '  endeavouring  to  promote 

*  Whitby.  t  John  V.  34- 


340  REMARKS 

*  the  salvation  of  those,'  who  ht  foreknew  would  not  be 
saved;  he  would  have  acted  as  much  in  opposition^  to 
his  own  foreknowledge;  as,  if  a  decree  had  existed,  he 
would  have  acted  in  opposition  to  that  decree.  But, 
doubtless,  in  what  he  said  and  did,  he  did  not  act  in  op- 
position to  either  the  one  or  to  the  other.  As  for  us, 
we  take  it  for  granted,  that  God  has  *  some  people,'  in 
our  congregations,  in  the  same  sense,  in  which  he  had 
*'  much  people"  at  Corinth.*  We  are  charged  by  the 
bishop  when  ordained  priests,  to  seek  for  Christ's  sheep 
'  that  are  abroad,  and  for  his  children,  who  are  in  the 
'  midst  of  this  naughty  world,  that  they  may  be  saved 
'  through  Christ  for  ever.'f  And  we  have  no  fear  of 
being  condemned  for  opposition  to  a  secret  decree,  while 
diligently  obeying  a  revealed  and  express  command. 

P.  cxci.  I.  19.  *  The  Jezvs,  Stc.'J  Had  the  Jews 
possessed  a  disposition  to  believe,  their  conversion  would 
have  been  certain.     But,  '  It  is  acknowledged,  that  man 

*  has  not  the  disposition,  and  consequently  not  the  abili- 

*  ty,  to  do  what  in  th*  sight  of  God  is  good,  till  he  is 

*  influenced  by  the  Spirit  of  God. '§  Now  this  is  the  only- 
thing,  which  renders  any  man's  conversion  impossible, 
except  he  be  influenced  by  the  Spirit  of  God:  and  why 
might  not  the  divine  decree  respect  this  very  point, 
namely,  the  producing,  or  the  not  producing,  this  dispo- 
sition^, in  one  who  had  it  not,  and  could  not  have  it. 

*  till  influenced  by  the  Spirit  of  God?' 

P.  cxcii.  1.  3.    *  It  was  possible,  therefore,  for  every 

*  one  of  the  Jews,  to  abandon  his  wickedness,  and  be 

•  Acts  xviii.  10.  t  Ordination  service. 

4: '  The  Jews  had  a  power  of  understanding  and  behoving',  and  this  cannot 
'  be  reconciled  with  the  docu'ine  of  a  divine  decree,  rendering  their  conver- 
'  sion  impossible.' 

§  Refutation,  p.  61. 


ON  THE  FOURTH  CHAPTER.         341 

*  converted  and  saved.  Nothing  was  wanting,  ♦but  the 
'  disposition  before  spoken  of. 

P.  cxcii.  1.  10.     *  The  rejection  therefore  of  the  gos- 

*  pel,  by  the  Jews,  was  their  own  voluntary  act,  and  not 
'  in  consequence  of  any  decree  of  God.' — It  was  certain- 
ly their  own  voluntary  act;  and  so  was  the  act  of  Judas, 
in  betraying  Christ.  None  of  them  did  wickedly,  as 
compelled  by  a  divine  decree,  but  as  instigated  by  their 
own  sinful  passions;  nor  as  induced  by  a  divine  decree, 
of  which  they  neither  knew  nor  thought  any  thing:  but 
this  does  not  prove,  that  God  did  not  decree  to  "  give 
"  them  up  to  their  own  heart's  lusts,"  and  "  to  send 
'*  them  a  strong  delusion,"  as  a  punishment  for  the  pre- 
ceding crimes,  of  which  he  foresaw  they  would  be  guil- 
ty. The  same  answer  suffices  for  several  other  instances 
adduced.  It  is  that  want  of  disposition,  before  ac- 
knowledged by  his  Lordship;  (that  is,  a  moral  inability, 
and  not  a  want  of  physical  power,)  which  renders  the 
conversion  of  sinners  impossible,  except  by  special  grace, 
"  working  in  them  to  will,  and  to  do,  of  his  good  plea- 
•'  sure*" — Instead  of  eager  disputation,  therefore,  it  be- 
hoves us  to  pray  for  ourselves,  and  for  each  other,  in  the 
words  of  Solomon,  *'  May  the  Lord  incline  our  hearts. 
*'  unto  him,  to  walk  in  all  his  ways,  and  to  keep  his  com- 
''  mandments,  and  his  statutes,  and  his  judgments."* 

P.  cxciii.  1.  14,    *  Faith,  &c.'t     The  condition  here 

•  1  Kings  viii.  58. 

f  •  Faith,  being  the  condition  upon  wliicli  salvation  was  offered  both  to  Jews 

•  and  Gentiles,  and  it  being  inconceivable  that  a  just  and  merciful  God 

•  would  propose  any  but  a  practicable  condition,  it  follows,  that  all  to  whom 
'  the  gospel  has  been  made  known  since  its  first  promulgation,  have  had  it  in 

•  their  power  to  obtain  eternal  life  through  the  precious  blood  of  Clirist. 
'  Those  who  deny  this  conclusion,  must  maintain  that  God  offered  salvation 
'  to  men  upon  a  condition  which  it  was  impossible  for  them  to  perform;  and 

*  that  he  inflicts  punishment  for  the  violation  of  a  command,  which  they 
'  were  absolutely  unable  to  obey.    Would  not  this  be  to  attribute  to  God  a 


342  REMARKS 

mentioned  is  so  far  practicable,  that  nothing  but  that 
want  of  *  the  disposition,  and  consequently  the  ability, 

*  of  doing  what  in  the  sight  of  God  is  good,'  could 
prevent  any  one  from  performing  it:  but  as  this  want  of 
disposition  remains,  till  a  man  is  influenced  by  the  Spirit 
of  God;  without  that  influence,  he  may  be  morally  una- 
ble,  that  is,  -wholly  dismclined  to  comply  with  it ;  and  be 
Justly  punished,  (and  he  certainly  will  be  punished,  and 

*'  Shall  not  the  Judge  of  all  the  earth  do  right?")  '  for  the 

*  violation  of  a  command  which  he  was  absolutely  indispos- 
'  e^and  disinclinedto  obey.'  If  men  will  confound  this  dis- 
inclination, with  natural  inability;  and  so  make  excuse  for 
all  the  wickedness  of  devils,  (whose  incorrigible  disincli- 
nation to  love  God,  and  whose  obstinate  enmity  against 
him,  is  their  own  inability,)  the  determination  of  the  ques- 
tion must  be  referred  to  God  alone.  But  let  it  be  observed, 
that  Calvinists,  (at  least  those,  for  whom  I  would  plead,) 
allow  no  other,  than  moral  mability,  or  total  disinclina- 
tion to  good;  which  his  Lordship  has  expressly  al- 
lowed, concerning  men  in  general.  Hence  it  is,  that 
repentance,  faith,  and  obedience,  are  the  gifts  of  God, 
and  "  the  fruits  of  the  Spirit:"  because,  however  active 
w^e  may  be  in  what  is  good,  (and  very  active  and  indc- 
fetigably  diligent  we  ought  to  be  in  every  good  work,) 
'*  it  is  God  that  worketh  in  us,  both  to  will  and  to  do  of 
"  his  good  pleasure."  It  is  in  respect  of  the  same  kind 
of  inability,  that  God  "  cannot  deny  himself;"  not  for 
want  of  po^ver,  but  from  his  infinite  perfection  in  holi- 
ness. However  well  grounded  the  concluding  enquiry 
might  be,  the  language  in  which  it  is  expressed,  is  not 
sufficiently  reverential,  in  speaking  of  the  infinitely  wise, 

'  species  of  mockery  and  injustice,  whicli  wottld  be  severely  reprobated  ia 

*  the  conduct  of  one  man  towards  anotlieri' 


ON  THE  FOURTH  CHAPTER.         343 

just,  and  holy  God.  But  this  will  require  a  more  par- 
ticular consideration,  in  another  place.  Let  a  man  be 
found,  earnestly  desirous  of  complying  with  the  require- 
ments of  the  gospel,  diligently  using  every  appointed 
means,  submitting  to  every  needful  privation  and  self- 
denial:  exceedingly  afraid  of  coming  short  of  salvation 
from  sin,  and  all  its  consequences;  who  yet  is  excluded, 
through  some  impossibility,  independent  of  his  own  dis- 
position and  conduct,  and  which  nothing  he  might  do, 
however  willing  or  earnest,  could  at  all  remove:  then  the 
objection  wowld  be  valid.  But  adduce  a  proud,  ambi- 
tious, covetous,  sensual,  ungodly  man,  who  has  nothing 
to  prevent  his  repentance,  lliidi,  and  salvation,  except 
his  own  wicked  heart  and  bad  habits,  with  the  tempta- 
tions of  the  devil,  and  the  allurements  of  worldly  objects; 
yet,  who  is  totally  averse  to  the  humbling  holy  salvation 
of  the  gospel,  in  itself;  and  wholly  disinclined  to  use  the 
appointed  means  of  grace,  with  diligence,  earnestness, 
and  perseverance;  who  cleaves  to  his  idols,  and  refuses 
to  forsake  them:  who  shrinks  from  self-denial;  and  whose 
enmity  of  heart  against  God  is  irritated  by  the  very  de- 
nunciations and  requirements  of  his  word,  and  the  de- 
clarations of  his  justice  and  holiness;  in  short,  who 
"  loves  darkness  rather  than  light,  because  his  deeds  are 
"  evil:"  and  then  let  it  be  enquired,  whether  God  is 
bound  injustice^  to  give  that  special  efficacious  grace  to 
this  rebel,  without  which  he  must  continue  a  proud 
rebel  and  enemy  for  ever.  This  is  the  statement, 
whether  well-founded  or  not,  which  we  make  of  the  sub- 
ject: and  we  conclude,  that  we  ought  "  to  speak  evil  of 
"  no  man,  to  be  no  brawlers,  but  gentle,  showing  all 
"  meekness  unto  all  men:  for  we  ourselves  were  some- 
*'  time  disobedient,  deceived,  serving  divers  lusts  and 
"  pleasures,    living  in   malice  and   envy,   hateful,   and 


344  REMARKS 

"  hating  one  another:"  and  should  have  lived,  died,  and 
perished  most  justly,  as  "  vessels  of  wrath  fitted  for  de- 
"  struction;'*  *'  But  that  after  the  loving  kindness  of 
"  God  our  Saviour  towards  man  appeared;  not  by 
"  works  of  righteousness;  which  we  had  done,  but  ac- 
"  cording  to  his  mercy  he  saved  us,  82:c."* — Let  it  also 
be  understood,  that  we  do  not  suppose,  the  influence, 
or  special  grace,  of  the  Holy  Spirit,  to  be  vouchsafed  to 
us,  either  to  incline,  or  enable,  us  to  do  any  thing,  which 
was  not  previously  our  duty;  but  which  we  were  wholly 
disinclined  to  ^QT^oim. 

P.  cxcv.  1.  10.  '  But  ijy  &c.'t  Certainly,  it  would 
be  so,  if  all  were  truly  inclined,  or  willing  to  accept  of 
it,  in  the  use  of  proper  mean?  and  in  the  appointed 
way;  but,  if  '  they  want  the  disposition,  consequently 

*  they  want  the  ability.' 

P.  xcv.  1.  20.  ^  And  surely^  &c.'t  Let  the  following 
proposition,  without  any  of  the  Calvinistick  terms,  be 
substituted: — *  Surely  these  texts  are  inconsistent  with 

*  God's  saving  a  part  of  mankind,  and  his  leaving  the 

*  rest  to  perish  everlastingly.'  The  decree  is  indeed 
excluded,  but  the  final  event  is  precisely  the  same:  and 
nothing,  but  universal  salvation  can  alter  it.  Now,  if  it 
would  be  just  in  God,  as  to  the  event,  to  leave  all  the 
world  to  perish  everlastingly;  when  Omnipotence  cer- 
tainly could  have  prevented  it:  what  injustice  can  there 
be,  in  decreeing  to  do  this,  though  from  eternity?  If  it 
were  inconsistent  to  ordain,  that  some  should  be  saved, 

*  Tit.  iii.  2— r. 

t  *  But  if  all  men  were  required  to  believe,  that  thc)'  might  be  saved,  we 
'  again  infer  that  salvation  was  attainable  hy  all.' 

%  *  And  surely  these  texts  are  irreconcilable  with  the  idea,  of  God's  select- 
'  ing  out  of  ma!)kind  a  certain  nunr\ber  whom  he  ordained  to  save,  and  of  his 
'  leaving  thQ  rest  of  mankind  to  perish  everlastingly.  How  can  God  be  said 
<  to  love  those  to  whom  he  denies  the  means  of  salvation;  whom  he  destines, 
'  hy  an  irrevocable  decree,  to  eternal  misery?' 


ON  THE  FOURTH  CHAPTER.         345  ^ 

and  others  left  to  perish;  it  must  be  equally  so,  to  con- 
sign  the  same  persons  to  perdition,  at  the  last.  One 
objection  to  this  I  am  aware,  may  be  urged,  namely, 
tliat  in  the  latter  supposition,  none  will  be  condemned, 
except  those  who  deserved  it.  But  if  God  ordain,  that 
none  shall  perish,  but  those,  whojn  he  foresees,  will  de- 
serve  it;  and  if  he  foreknows,  that  all,  if  left  to  them- 
selves, will  both  deserve  condemnation  for  their  other 
sins,  and  also  for  rejecting  the  gospel;  in  what  respect 
does  this  alter  the  case?  In  one  view,  none  will  perish, 
but  those,  who  at  the  great  day,  when  all  secrets  will  be 
disclosed,  shall  be  adjudged  deserving  it;  and,  in  the 
other  view,  none  will  perish  but  those,  whom  God  fore- 
saw would  deserve  it,  and  would  be  found  among  his 
enemies;  unless  he  exerted  an  omnipotent  power,  in 
making  them  willing  to  accept  of  his  mercy:  whereas 
this  act  of  new  creating  power  was  not  due  to  them;  and 
in  his  consummate  wisdom,  he  did  not  think  fit  to  exert 
it  in  their  behalf.— I  can  see  no  material  difference,  in 
respect  of  the  divine  justice,  between  the  two  views  of 
the  subject;  except  on  the  supposition,  that  God  de- 
crees from  eternity  to  consign  to  everlasting  punish- 
ment, those,  who  at  the  day  of  judgment  will  be  found 
not  to  have  deserved  it.  There  are,  it  must  be  owned, 
expressions  in  the  works  of  some  Calvinists,  which 
seem  to  lean  towards  this  conclusion;  but  I  must  abhor 
the  idea  as  direct  blasphemy.  As  to  the  concluding 
sentence,  it  is  sufficient  to  say.  How  can  God  be  said 
to  love  those,  whom  he  now  leaves  unsaved,  and  will  at 
length,  by  an  irrecoverable  sentence  doom  to  eternal 
misery?  If  the  love  of  God  to  mankind,  be  understood 
in  this  manner,  (setting  decrees  and  predestination  out 
of  the  question,)  God  cannot  be  said  to  love  all  men, 
unless  he  save  all  men;   for  he  certainly  is  able  to  do 

VOL,    I.  Y    V 


346  -  REMARKS 

this:  biithis  infinite  power  is  directed  by  infinite  wis- 
dom, which  we  cannot  fathom,  but  which  we  ought  to 
adore  with  profound  and  silent  reverence. 

P.  cxcvi.  I.  3.  '■It  seems^  &:c.'*  This  whole  pas- 
sage goes  upon  the  supposition,  that  God  is  in  some 
way  bound  to  show  mercy  to  his  rebellious  creatures, 
and  to  do  certain  things,  if  not  all  that  he  is  able,  for 
their  salvation:  so  that,  if  he  do  not  this,  it  is  inconsis- 
tent with  his  love,  if  not  his  justice.  Now  it  is  cer- 
tain,  that  God  for  ages,  "  suffered  all  nations  to  walk  in 
-'  their  own  ways/'f  "  He  showeth  his  word  unto  Ja- 
"  cob;  his  statutes  and  judgments  unto  Israel.  He  hath 
"  not  dealt  so  with  any  nation,  and  as  for  his  judgments 
"  they  have  not  known  them. "J     Even   to  this  ^ery 

*  'It  seems  impossible  to  say,  Ihat  he  loved  those,  to  y/hom  he  would  ut- 
'  ford  no  assistance,  and  who  he  knew,  from  want  of  that  assistance,  must 
'  inevitably  suffer  all  the  horrors  of  gudt  and  the  pain  of  eternal  punishment. 
"  Whoso  hath  this  world's  good,  and  seeth  his  brother  have  need,  and  shut- 
**  teth  up  his  bowels  of  compassion  from  him,  how  dwelleth  the  love  of  God 
"  in  liim?"     *  Can  we  then  suppose  that  God  seeth  his  rational  creatures  not 

*  only  in  need,  but  obnoxious  to  death  and  misery,  and  yet  refuses  his  aid  to 
'  rescue  them  from  impending  ruin?  The  gospel,  instead  of  being  a  proof  of 
'God's  "good-will  towards  men,"  'would  rather  show  his  "Wetermination, 
'  that  they  should  add  to  their  guilt,  and  increase  their  condemnation.  In- 
'  stead  of  raising  us  from  a  death  in  sin  to  a  life  of  righteousness,  it  would  be 
'  the  inevitable  cause  of  more  heinous  wickedness,  and  of  sorer  punishmen!, 
'  to  the  greater  part  of  manicind.  It  was  considered  as  an  act  of  the  greatest 
'  injustice  to  require  the  Israelites  to  make  bricks,  wlitn  no  straw  was  given 
'  to  them;  and  how  then  can  we  imagine  that  God  calls  upon  men  to  believe 
'  and  obey  the  gospel,  under  the  penalty  of  eternal  misery,  when  he  denies 
'  them  the  possibility  of  belief  and  obedience?  Does  an  earthly  master  punish 

•  his  servant  for  not  doing  that  which  it  was  impossible  for  him  to  do?  And 
'  shall  we  ascribe  to  God  a  conduct  which  would  be  esteemed  the  height  of 
'cruelty  in  man?  "  Go  yc,"  *  says  Christ  to  his  apostles,  "  into  all  the  world, 
'  and  preach  the  gospel  to  every  creature:"  '  here  the  precept  is  universal, 

♦  without  any  limitation,  any  exception:  but  is  it  to  be  supposed,  that  the 
'  blesiBings  of  that  gospel  which  was  to  be  preached  "  to  every  creature  in  all 
"  the  world,"  'were  necessarily  confined  to  a  few?  tlial  the  apostles  should  be 
»  commanded  to  promise  to  all,  what  God  had  irreversibly  decreed  should  be 
'  enjoyed  only  by  a  small  number?' 

t  Acts  xiv.  16.  %  Ps.  cxlvii.  19,  20. 


dN  THE  FOURTH  CHAPTER,  347 

clay,  an  immense  majority  of  the  human  race  are  desti- 
tute of  those  '  means  of  grace,'  for  which  we  particu- 
larly thank  God,  as  for  a  special  and  inestimable  bene- 
fit, every  time  we  meet  for  public  worship.  But  "  they 
"  that  have  sinned  without  law,  shall  also  perish  with- 
*'  out  law."*'  "  We  have  before  proved,  both  Jews 
'*  and  Gentiles  that  they  are  all  under  sin."  *'  For  all 
*'  have  sinned  and  come  short  of  the  glory  of  God."t 
Unless,  therefore,  any  one  will  openly  avow  the  senti- 
ment, against  which,  or  on  those  who  hold  it,  our  arti- 
cles  pronounce  an  anathema:  J  all  these  persons  must  be 
destitute  of  the  means  of  salvation.  Some  may  clioose 
to  speak  of  this,  as  inconsistent  with  the  divine  perfec- 
tions; but  I  must  be  silent;  and  adore  those  depths, 
which  I  cannot  fathom:  or,  at  most  say,  "  Shall  not  the 
*'  Judge  of  all  the  earth  do  right?"  If  the  nations,  to 
w^hom  the  gospel  has  not  been  preached,  be  indeed, 
"  without  Christ,  without  hope,  and  without  God  in  the 
'*  world:"  do  not  the  words  quoted  below,  apply  to  the 
divine  dispensations  towards  them,  as  much  as  to  elec- 
tion, and  the  doctrines  connected  with  it? — 'It  is  im> 
'  possible  to  say  that  he  loved  those,  to  whom  he  would 
'  afford  no  assistance,  and  who  he  knew,  for  want  of  that 
'  assistance,  must  infallibly  suffer  all  the  horrors  of 
•  guilt,  and  the  pain  of  eternal  punishment.'  The  de- 
cree is  not,  in  this  passage,  at  all  mentioned;  but  merely 
the  actual  conduct  of  the  glorious  God.  On  the  other 
hand,  how  can  we  be  truly  thankful  for  our  religious 
advantages,  and  means  of  salvation:  if  we  do  indeed  be- 
lieve, that  they,  who  have  not  "the  oracles  of  God" 
sent,  nor  the  gospel  preached,  to  them,  are  in  no  very 
deplorable  condition?  How  shall  we  be  stimulated,  to 
communicate  our  blessings  to  *'  those  who  sit  in  dark- 

»  Rom.  11.  12.  t  Rom.  ill.  9.  2;3  ^  Art.  xviii. 


348  R£MAIIKS 

"  ness  and  in  the  shadow  of  death?"  Why  did  our 
Lord  command  his  disciples  to  *'go  into  all  the  world, 
*'  and  preach  the  gospel  to  every  creature?"  Or,  why 
did  apostles,  and  evangelists,  and  martyrs,  not  "  count 
*'  their  lives  dear  to  themselves,"  in  executing  this 
commission?— Certainly  the  argument  of  this  passage 
proves,  if  it  prove  any  thing,  that  God,  in  order  to  act 
consistently  with  his  love  and  mercy,  if  not  hisjustice,^ 
must  actually  send  the  means  of  salvation  to  all  men,  in 
every  part  of  the  world.  This  he  has  not  done:  and 
shall  we  venture  to  arraign  our  Creator,  at  the  tribunal 
of  our  purblind  reason? — If  God  cannot  be  said  to  love 
those,  to  whom  he  does  not  send  the  means  of  salva- 
tion; though  he  knows  they  are  perishing  for  the  want 
of  them:  can  he  be  said  to  love  those,  to  whom  he  has 
sent  the  means  of  salvation,  and  yet  leaves  them  to  pe- 
rish in  unbelief?  lie  knows,  that  they  are  perishing,  for 
want  of  faith:  he  is  able  to  give  them  faith,  and  to  new 
create  them  to  holiness:  yet  he  does  not  put  forth  his 
power  to  save  them.  Apart  from  all  decrees,  this  is 
fact.  ^Is  it  the  want  of  love;  oris  it,  that  love  and  grace 
must  abound  in  all  wisdom  and  understanding?  It  may 
be  said,  that  they  wilfully  reject  the  gospel,  and  deserve 
tiieir  doom:  but  will  it  also  be  said,  that  they,  who  have 
not  the  gospel,  do  not  sin  against  the  light  which  they 
have,  and  do  not  deserve  their  doom?  A  lighter  doom, 
it  is  true;  but  yet  deserved,  whether  decreed,  or  inflicted 
without  a  decree.  If  God  do  not  accompany  the  gos- 
pel with  his  special  grace,  to  render  it  successful;  it  is 
plain,  whether  he  decreed  it  before,  or  purposed  it  at  the 
moment;  it  would  '  show  his  determination,  that  they 
'  should  add  to  their  guilt,  and  increase  their  condem- 
'  nation.'  The  gospel  alone  docs  not  raise  us  *  from  a 
'  death  in  sin  to  a  life  of  righteousness;'  else  all  who 


ON  THE  FOURTH  CHAPTER.  34j9 

hear  it  would  be  thus  raised;  but  if  men  be  not  thus 
made  alive  to  God,  by  his  life-giving  Spirit;  the  gospel 
will  be  the  inevitable  cause  of  their  more  heinous  wick- 
edness, and  sorer  punishment. — "  We  are  unto  God  a 
"  sweet  savour  of  Christ,  in  them  that  are  saved,  and  in 
"  them  that  perish.  To  one  we  are  the  savour  of  death 
"  unto  death,  and  to  the  other  we  are  tiie  savour  of  life 
'^  unto  life." — Again,  will  any  true  christian  say,  (while 
he  beholds  multitudes  rejecting  the  gospel,  or  pervert- 
ing it  to  their  deeper  condemnation,)  that  God  might 
x\oX.  justly  have  left  him,  to  the  pride  and  lusts  of  his  de- 
praved nature  to  copy  their  example?  Will  he  not  say, 
'  It  is  wholly  an  act  of  unmerited  mercy,  which  has 
'  made  the  difference  between  me  and  them,  and  if  I  be 
*  a  true  christian,  "  by  the  grace  of  God  I  am  what  I 
''  am?"  The  example  of  Pharaoh,  in  respect  of  his  con- 
duct towards  Israel,  does  not  apply:  his  requisition  was 
unjust  in  itself,  and  the  impossibility  actual:  but  the 
impossibility,  in  the  case  of  sinners,  is  that  of  a  servant 
insuperably  slothful,  not  of  one  who  is  sick  or  lame:  it 
is  the  absolute  want  of  inclination,  not  of  natural  power; 
and  God  denies  the  possibility,  no  otherwise,  than  by 
not  exerting  his  power  to  make  them  willing  and  active. 
The  commands  of  God,  are  our  rule  of  conduct;  and  it 
is  his  command,  that  we  should  do  what  we  can  for  the 
salvation  of  all  men:  but  he  has  not  promised  to  save 
all;  nor  does  he  actually  save  all  men,  whatever  Iiis  de- 
crees may  be:  and  the  day  of  judgment  must  deter- 
mine, whether  the  number  of  the  elect,  or  of  those  who 
are  saved,  be  small  or  no;  and  whether  smaller,  than  that 
of  those  who  perish.  Of  this  we  know  nothing.  Hi- 
therto *' strait  is  the  gate  and  narrow  the  way,  which 
"  leadeth  to  life,  and  few  there  be  that  find  it."*     But 

*  Matt.  vii.  13,  U, 


350  REMARKS 

when  one  said  to  Jesus,  "  I^ord  are  there  few  that  be 
**  saved?"  Instead  of  gratifying  his  curiosity,  or  answer- 
ing the  objection,  wliich  seems  to  have  been  implied  in 
the  question,  "  He  said  unto  them.  Strive  to  enter  in  at 
"  the  strait  gate:  for  many,  I  sayvunto  you,  shall  seek  to 
"  enter  in,  and  shall  not  be  able*"* 

In  respect  of  the  argument  taken  from  what  we  ought 
to  do,  as  showing  what  it  becomes  the  infinitely  wise 
God  to  do,  in  his  moral  government  of  the  world,  or  his 
dealings  with  sinners;  it  may  easily  be  shown  to  be  in- 
applicable. The  mercy  and  clemency  of  a  judge,  in 
his  private  character,  must  not  influence  him  to  justify 
the  wicked,  or  to  neglect  the  punishment  of  criminals  in 
his  publick  station;  when  that  punishment  is  conducive 
to  the  peace  of  the  community.  But  let  me  seriously 
ask  the  reader,  whether,  if  it  were  in  his  power,  and  no 
other  obligation  intervened;  would  it  not  be  his  duty  to 
save  the  soul  of  every  human  being?  But  will  he  thence 
infer,  that  God,  being  omnipotent,  is  bound  to  save 
every  man?  Here  they,  who  contend  for  the  universal 
salvation  of  men  and  devils  fix  themselves.  '  God  is 
*  love,  God  is  power.  He  can,  and  he  will;  for  we,  if 
'  we  had  power  ought  to  do  it.*  And  they  seem  to 
themselves  to  stand  as  firm,  as  his  Lordship  supposes 
that  he  does. 

But  further,  were  it  in  our  power,  would  it  not  be 
our  duty,  to  heal  the  diseases,  supply  the  wants,  and 
remove  the  distresses,  and  preserve  the  lives  of  men, 
both  near  and  far  off?  Now  is  not  the  Almighty  able  to 
do  it?  Yet  it  is  not  done.  Wherefore?  Because  he  has 
wise  reasons  for  not  doing  it  of  which  we  are  ignorant. 

If  we  were  present,  during  the  horrors  of  a  tremen- 
dous earthquake;   or  when  a  large  ship,  full  of  men. 

•  Luke  xiji.  25—^0 


ON    THE    fourth' CHAPTER.  35i 

was  on  fire,  or  dashed  upon  a  rock:  should  we  not  be 
bound,  even  at  the  hazard  of  our  lives,  to  do  all  in  our 
power,  to  rescue  the  wretched  sufferers.  But  is  not 
God  present?  Is  he  not  omnipotent?  Could  he  not  res- 
cue them?  Yet  he  leaves  them  to  perish.  Let  us  then 
not  imagine,  that  the  infinitely  wise  God  is  bound  to 
do  all,  which  he  has  made  it  our  duty  to  do,  in  similar 
circumstances.  He  requires  from  us,  what  it  is  proper 
that  we  should  do:  and  he  decrees  and  a:cts,  in  a  man- 
ner worthy  of  himself;  but  "  he  giveth  not  account  of 
"  any  of  his  matters."  He  declares,  that  he  "  visits  the 
"iniquities  of  the  fathers  upon  the  children:"  yet  he 
forbad  the  judges  of  Israel  to  do  this.*  It  was  proper 
for  God  to  do  it,  but  not  for  man.  He  commanded 
Joshua  and  Israel  to  slaughter  the  Canaanites  indiscri- 
minately; and  many  have  been  the  blasphemies,  uttered 
on  that  subject:  yet  it  was  proper  for  the  Judge  of  all 
the  earth  to  give  this  command;  and  for  them  to  exe- 
cute it:  but  if  any  person,  without  such  a  command, 
should  presume  to  copy  the  example,  he  would  be  ex- 
posed to  most  severe  punishment  for  so  doing. 

If  the  salvation  of  sinful  men  be  altogether  a  dispen- 
sation of  unmerited  mercy;  every  part  of  it  must  be  the 
same.  Had  not  "  God  sent  his  only  begotten  Son 
"  to  be  the  Saviour  of  the  world,"  which  he  surely  was 
not  bound  to  do;  we  must  ail  have  perished;  and  he 
would  have  been  glorious  injustice,  though  not  in  mer- 
cy, on  account  of  our  condemnation.  Yet,  if  in  the  im- 
mensity of  creation,  there  are  other  orders  of  rational  of- 
fending creatures,  (which  may  be  the  case  for  what  we 
know,)  he  might  have  glorified  his  mercy  in  their  sal- 
vation. Having  sent  his  Son  into  the  world,  and  all 
things  having  been  made  ready,  by  the  redemption  and 

*  Deut.  xxlv.  16. 


352  '  REMARKS 

glorification  of  the  great  Mediator;  he  might  have  with- 
held from  us  *'  the  word  of  the  truth  of  the  gospel;" 
which  was  not  in  justice  due  to  any  one.  We  then 
should  have  "  perished  for  lack  of  knowledge:"  he  would 
have  glorified  his  justice  in  our  merited  condemnation: 
and  sending  his  word  of  life  to  other  regions,  he  might 
have  glorified  his  rich  mercy  in  their  salvation.  Or  having 
sent  it  to  us,  when  we  were,  as  all  are  of  themselves,  in- 
disposed to  embrace  it  with  due  valuation,  and  rather 
to  put  it  from  us;  he  was  not  bound  on  that  account  in 
justice,  to  do  any  thing  further:  he  might  have  left  us 
to  our  perverse  choice,  and  glorified  his  justice  in  our 
condemnation,  and  his  mercy  in  the  salvation  of  others, 
who  '  through  grace  obeyed  the  call.'  No  claim,  of 
any  kind,  can  by  a  sinner  be  made  on  his  offended  Crea- 
tor; till  he  actually  believes  with  a  true  and  living  faith; 
and  then  the  only  claim  is  grounded  on  the  faithfulness 
of  God,  to  those  promises,  which  he  has  mercifully 
given,  and  which  by  his  grace  he  has  enabled  us  to  be- 
lieve, with  a  true  and  living  faith.  Nothing,  which  God 
has  given  to  any  one  of  Adam's  fallen  race,  was,  in  any 
sense,  due  to  him;  all  and  every  part  of  it,  might  have 
been  witliheld,  consistently  with  divine  justice,  and 
every  other  perfection.  He  has  done  for  us,  and  given 
to  us  all,  far  more  than  we  had  any  right  to;  and  as  much, 
as  in  his  infinite  wisdom,  he  saw  proper  to  bestow;  as 
well  as  immensely  more  than  we  deserve.  But  in  this 
sinners,  in  their  own  cause,  are  not  likely  to  be  impar- 
tial judges. — *'  What  could  have  been  done  more,  to 
"  my  vineyard,  which  I  have  not  done  in  it?  wherefore 
'•  when  I  looked  for  grapes,  brought  it  forth  wild 
*'  grapes?"*  Instead  of  replying  against  God,  as  if  he 
were  bound  to  do  more  for  us,  than  he  has  done;  it  be- 

•  Is.  V.  4. 


ON  THE  FOURTH  CHAPTER.         35S 

hoves  US,  to  bless  and  thank  him,  for  what  he  has  of 
his  rich  and  wholly  unmerited  mercy,  done  for  us;  and 
beg  of  him,  without  ceasing,  that  we  may  so  profit  by 
his  past  benefits,  as  to  receive  of  his  abundant  grace, 
whatever  is  still  needful  to  our  everlasting  salvation. 

P.  cxcvii.  I.  24.  '  He,  &.c.'*  Do  the  words,  "  by 
"  whom  he  was  sanctified,"  refer  to  Christ,  or  to  the 
apostate?  The  opinion  of  commentators  is  divided  on 
the  subject;  and  it  need  not  be  said  which  interpreta- 
tion I  prefer:  but,  as  in  this  and  some  other  texts,  in 
which  I  could  not  agree  with  the  interpretation  here 
given,  nothing  occurs,  which  materially  aftects  the  ge- 
neral argument;  I  shall  take  no  further  notice  of  the  dif- 
ference. It  does  not  appear,  that  the  word  sanctify,  is 
used,  concerning  those  under  the  christian  dispensation, 
in  the  New  Testament,  of  any  except  true  believers: 
and  especially  not  to  signify  those,  who   '  have  been 

*  made  capable  of  sharing  in  the   benefits  of  Christ's 

*  death.'  All  are  capable  of  sharing  these  benefits,  if 
willing  to  accept  of  them:  and  it  does  not  appear,  that 
the  communication  of  this  disposition,  or  willing  mind, 
was  intended.  In  what  sense  then  had  these  apostates 
been  '  made  capable  of  sharing"*  the  benefit,  more  than 
others,  who  had  never  professed  the  gospel?  Perhaps, 
their  having  been  baptized  may  be  intended. 

P.  cxcix.  1.  4.     '  Whosoever^  &c.''t     I  fully  approve 


*  "  He  who  hath  trodden  under  foot  tJie  Son  of  God,  and  liath  done  despite 
'•  unto  the  Spirit  of  Grace,"  « that  is,  lie  who  has  rejected  the  offered  terms 
'  of  salvation,  is  said  to  be  "  sanctified  by  tlic  blood  of  the  covenant,"  '  tiiat 
'  is,  to  have  been  capable  of  sharing  in  the  benefits  of  Christ's  death.' 

\  *'  Whosoever  will,  says  St.  John  in  the  Revelation,  let  him  take  the  water 
"  of  life  freely;"  *  this  passage  shows,  that  all,  who  are  willing,  may  drink,  of 
'  the  water  of  life;  that  it  is  in  the  power  of  every  one  to  attain  eternal  hap- 
'  piness:  Such  a  declaration,  says  Dr.  Doddridge,  of  divine  grace,  seems  to 
'  have  been  wisely  inserted  just  in  the  close  of  the  sacred  canon,  to  en- 

VOL.   T,  Z    Z 


354  REMARKS 

of  this  quotation  from  Doddridge:  but  passages  might 
easily  be  adduced  from  Calvinistical  writers,  equally 
explicit  on  the  subject.  We  have,  in  general,  no  doubt 
about  the  salvation  of  those,  who  are  '  trulv  desirous  of 
'  the  blessings  of  the  gospel:'  the  only  question  is,  how 
does  it  happen,  that  some  are  thus  truly  desirous,  and 
others  are  not?  I  should,  indeed,  give  the  text  even  a 
more  unlimited  interpretation.  A  convinced  and  dis- 
tressed penitent  may  find  some  difficulty,  in  determin- 
ing whether  his  desires  after  salvation  be  genuine  and 
spiritual,  or  not:  but  if  he  be  willing,  let  him  come,  and 
he  will  certainly  be  made  welcome.  So  long  as  men 
are  proudly  and  obstinately  umvUling  to  accept  of  the 
salvation  of  the  gospel;  we  can  i^ive  them  no  encourage- 
ment, to  expect  salvation  in  any  other  way:  but  if  there 
be  willingness,  I  would  almost  say,  a  half-willingness, 
a  relenting,  a  softened  spirit,  a  disposition  to  yield  and 
submit,  to  confess  guilt,  to  cry  for  mercy,  in  the  words 
of  the  publican,  "  God  be  merciful  to  me,  a  sinner!" 
he  knows  little  of  our  ministrations,  who  does  not  know, 
that  we  go  almost  out  of  our  way,  to  meet  such  per- 
sons, with  persuasions,  invitations,  and  every  species  oi 
encouragement;  that  is,  to  repent  and  believe,  and  turn 
to  God.  We  certainly  do  attempt  every  thing,  (accord- 
ing to  our  ability,)  which  argument  can  urge^  or  com- 
passion and  affection  suggest,  to  obviate  every  despond- 
ing apprehension.  So  far  from  being  defective  on  this 
side,  I  am  afraid,  if  all,  which  we  attempt  in  public  and 
in  private,  were  fully  known;  it  would  sometimes  be 
thought,  that  a  vindication  was  needful  on  the  other 
side. 


*  courage  the  hope  of  every  humble  soul,  that  is  truly  desirous  of  the  bless- 
'  ings  of  the  gospel,  and  to  guard  against  those  suspicions  of  divine  goodness 
'  which  some  have  so  unhappily  abetted.' 


ON  THE  FOURTH  CHAPTER.         355 

P.  cxcix.  1.  16.  '  The  benefits,  &c.'*  The  case  of 
those,  favoured  with  revelation,  before  the  coming  of 
Christ,  has  before  been  fully  considered. f     '  The  Old 

*  Testament  is  not  contrary  to  the  New:  for  both  in  the 
'  Old  and  New  Testament,  everlasting  life  is  offered  to 
'  mankind  by  Christ,  who  is  the  only  Mediator  between 
'  God  and  man,  being  both  God  and  man.'|  The  gos- 
pel was  therefore  actually  revealed  to  them;  and  they 
were  saved  by  believing  it.  In  respect  of  those,  to 
whom,  in  any  age,  the  gospel  has  been  in  no  degree 
revealed;  we  have  no  proof,  that  they  have  any  benefit 
from  it,  but  the  contrary.^  To  the  quotation  here 
made  from  Hooper,   I  will  add  another.     *  I  believe 

*  that  the  holy  fathers,  patriarchs,  and  prophets,  and  all 

*  other  faithful  and  good  people,  that  are  gone  before 
'  us,  and  have  died  in  the  faith,  through  the  word  and 
'  faith,  saw  him  beforehand,  which  was  to  come,  and 

•  '  The  benefits  of  Chrisl's  death  are  not  confined  to  those  to  whom  the 
'  gospel  has  been  actually  revealed: — that  would  exclude  from  salvation  all 
'  who  lived  before,  and  the  far  greater  part  of  those  who  have  lived  since, 

*  the  birth  of  our  Saviour.  If  the  satisfaction  of  Christ  does  not  reach  to  the 
'  times  prior  to  his  incarnation,  how  came  it  that  Abel  and  Enoch  were  jus- 
'  tified.?  That  Abraham,  Idaac,  and  Jucob,  are  represented  as  sitting  iu  the 

*  kingdom  of  heaven?  That  Xoah,  Daniel,  and  Job,  are  declared  to  be  righ- 

*  teous  men.^  All  these,  with  a  long  catalogue  of  prophets  and  holy  men,  under 

*  the  Mosaic  dispensation,  partook  of  the  guilt  of  Adam,  and  were  therefore 

*  liable  to  the  wrath  of  God;  nay,  they  committed  actual  sin,  for  "  there  is 
"  no  man  that  sinneth  not."     Yet  who  can  doubt  that  these  illustrious  per. 

*  sons,  the  peculiar  objects  of  God's  favour,  are  all  written  in  the  book  of  life. 
'  And  we  are  told  that  "  the  blood  of  bulls  and  of  goats  v/ill  not  take  away 
"  sins;"  '  that  before  the  gospel,  "  there  was  no  law  which  could  give  life;" 

*  and  that  "  there  is  no  name  under  heaven  by  which  men  can  be  saved  but 
"  that  of  Christ:"  '  may  we  not  then  conclude,  in  the  words  of  one  of  our 
'  pious  martyrs,  that  '  the  promise  of  God  appertaineth  unto  every  sort  of 
'  men  in  the  world;  and  comprehendeth  them  all;  howbeit,  within  cert«:n 

*  limits  and  bounds,  the  which  if  men  neglect  or  pass  over,  they  exclude 

*  themselves  from  the  promise  of  Christ;  as  Cain  was  no  more  excluded,  till 

*  he  excluded  himself,  than  Abel;  Saal,  than  David;  Judas,  than  Peter;  Esau, 
'  than  Jacob.' 

f  See  on  p.  5,  Refutation.  t  Art.  vii.  §  Ai"t.  xviil. 


356  ' REMARKS 

<  received  as  much  and  the  same  thing  that  we  receive 

*  by  the  sacraments.  For  they  were  of  the  self  same 
'  church,  fliith,  and  law,  that  we  be  of.'*  In  the  eigh- 
teenth  article   of  King  Edward  the   sixth,   it  is  said, 

*  They  are  to  be  accursed  and  abhorred,  who  presume 

*  to  say,  that  every  man  shall  be  saved,  &:c.'  The 
words  of  Hooper  as  quoted  below,  do  not  mention  the 
case  of  the  Gentiles;  and  it  is  not  at  all  likely,  that  he 
referred  to  it.  The  Gentiles  are  not  noticed  in  the  con- 
text,  except  in  these  words:  '  It  was  never  forbid,  but 
'  that  all  sorts  of  people,  and  of  every  progeny  in  the 
'  world,  should  be  made  partakers  of  the  Jews'  religion 
'  and  ceremonies't  By  becoming  Jews  then,  or  Chris- 
tians afterwards,  they  would  have  been  interested  in  the 
promise  of  a  Saviour. + 

P,  cci.  1.  6.     *  He  is  equally  the  Maker  and  Lord  of 

*  all,  and  careth  for  all  alike.' — *'  The  Lord  careth  for 
''  the  righteous;"  but  does  he  in  like  manner  care  for 
the  wicked?  *'  He  is  kind  to  the  unthankful  and  evil."^ 
"  He  is  good  to  all."1[  "  For  he  maketh  his  sun  to 
"  rise  on  the  evil  and  on  the  good,  and  sendeth  rain  on 
"  the  just  and  on  the  unjust." ||  In  the  general  man- 
ner, in  which  this  is  here  expressed, "it  seems  to  imply 
an  equal  regard  to  persons  and  characters  of  every  kind. 
But  to  limit  it  to  the  case  under  consideration:  Did 
God  care  alike  for  the  Gentiles,  "  whom  he  suffered  to 
<'  walk  in  their  own  ways,"  as  for  Israel,  to  whom  he 
committed  his  holy  oracles,  and  abundant  means  of 
grace?  Does  he  now,  cause  '*  the  Sun  of  righteousness," 
to  rise  on  all  nations,  and  his  Holy  Spirit,  as  fertilizing 
rain,  to  be  poured  out  upon  them;  in  the  same  equal 
manner,  in  which  his  sun  arises  and  his  rain  descends 

*  Fathers  of  the  English  Church,  vol.  v.  p.  477.  f  Hooper,  255,  ibid. 

i:  Rom.  ix.  4.  2  Cor.  i.  20.  Gal.  iii.  16.         §  Luke  vi.  35.        If  Ps.  cxlv.  S. 
11  Matt.  V.  AS. 


ON   THE    FOURTH    CHAPTER,  357 

on  the  nations  of  the  earth?  Has  he  equally  cared  for 
the  poor  Africans,  in  respect  of  their  souls,  as  for  the 
inhabitants  of  this  favoured  island?  And  are  his  special 
favours  to  us,  in  granting  us  the  means  of  salvation, 

*  showing  respect  of  persons?'  Every  man  is  bound,  in 
dealings  with  others,  to  render  to  all  their  dues:  but 
may  he  not,  as  far  as  it  is  consistent  with  this,  confer 
special  unmerited  favours  on  one  and  not  on  another,  as 
he  sees  good,  without  respecting  persons?  A  judge 
must  not  acquit,  or  condemn,  or  give  sentence  in  any 
cause,  from  favour,  resentment,  or  regard  to  rank,  or 
any  similar  motive.  This  would  be  to  "  respect  per- 
sons." But  in  his  private  conduct,  provided  he  do  no 
wrong  to  any,  he  may  favour  one,  and  not  another,  as 
he  sees  good,  without  incurring  similar  blame.  We  all 
claim  a  right  to  do  this,  without  assigning  our  reasons 
to  those,  who  grudge  what  is  given  to  others  and  not  to 
them.  We  say  **  Friend,  I  do  thee  no  wrong: — Is  it 
*'  not  lawful  for  me  to  do  what  I  will  with  mine  own?  Is 
"  thine  eye  evil,  because  I  am  good?"  And  shall  we 
refuse  the  same  prerogative  to  our  Creator  and  Judge? 
Indeed,  in  thus  doing  "  what  we  will  with  our  own," 
^ve  often  act  foolishly  and  sinfully,  and  shall  have  an  ac- 
count to  give  of  it  at  last:  but  the  glorious  "  Loi:d  is 
"  righteous  in  all  his  ways  and  holy  in  all  his  works;" 
*'  his  understanding  is  infinite;"  "  all  his  works  are 
'*  done  in  wisdom."  Who  then  shall  say  to  him, 
*'  What  doest  thou?"  ^ 

P.  cci.  1,   12.     '  IVas  it  to  be,  &c?'*     Many  things 

•  '  Was  it  to  be  expected  that  God,  who  is  bountiful  and  indulgent  to  all 

*  men,  in  bestowing  temporal  comforts  and  coiweniences,  without  partiality 

*  or  reserve;  who  preserveth  their  life  from  destruction;  who  protecteth  them 

*  continually  from  mischief  and  danger;  who  oneneth  his  hand,  and  satisSetli 
f  the  desire  of  every  living  thing: — was  it  to  be  expected  that  this  kind  and 


358  REMARKS 

have  taken  place,  in  the  world,  by  the  immediate  act  of 
God,  or  by  his  express  command,  which  we  should  not 
iiave  previously  expected:  but  when  they  have  actually 
occurred,  ought  we  to  opppse  our  previous  expectations 
to  undeniable  facts?  Was  it  to  be  expected,  that  God, 
who  is  Love,  should  destroy  the  world  with  a  deluge? 
Or  commission  Joshua  and  Israel  to  extirpate  the  Ca- 
naanites,  without  sparing  women  or  children?  Yet  he 
certainly  did  these  things.  There  is  no  "  searching  of 
"  his  understanding."  His  judgments  are  "  a  great 
"  deep."*  "  Oh,  the  depth  of  the  riches  both  of  the 
"  knowledge  and  wisdom  of  God!  How  unsearchable 
'•  are  his  judgments,  and  his  ways  are  past  finding  out! 
'*  For  who  hath  known  the  mind  of  the  Lord,  or  who 
'■'■  hath  been  his  counsellor?  Or,  who  hath  first  given  to 
"  him;  and  it  shall  be  recompensed  to  him  again?  For 
'^'  of  him,  and  to  him,  and  through  him  are  all  things;  to 
'^'  whom  be  glory  forever,  Amen."f  It  has  been  shown, 
that  he  does  not  communicate  either  the  means  of  sal- 
vation, or  ''  the  things  which  accompany  salvation,"  in 
the  same  manner,  as  he  does  the  bounties  of  Provi- 
dence. Yet,  even  in  the  latter,  some  regions,  and  some 
individuals,  are  far  more  highly  favoured  than  others. 
Are  we,  in  this  land  of  peace,  and  liberty,  no  more  fa- 
voured, than  the  inhabitants  of  those  regions  which  are 
desolated  by  the  horrors  of  war,  or  groaning  under  the 
iron  rod  of  cruel  oppression?  Is  this  partiality?  Shall 
we  say,  we  deserve  our  special  advantages?  Shall  we 
ascribe  them  to  our  own  wisdom?  Ought  we  to  forget, 

*  benevolent  Being  would  neglect  the  spiritual  welfare  of  any  part  of  his  ra- 
'  tional  creatures,  and  leave  their  souls  destitute  of  all  care  and  protection; 
'  that  he  would  give  them  life,  and  health,  and  all  the  good  things  of  this 
'  world,  and  withhold  from  them  the  possibility  of  Iiappiness  in  the  world  to 
'  come.' 

»  Ps.  xxxvi,  5,  6.  f  Rom.  xi.  33 — 36. 


ON  THE  FOURTH  CHAPTER.         359 

when  looking  abroad  with  deep  compassion,  on  the 
wretched  sufferers;  ought  we  to  forget,  I  say,  the  words 
of  God  by  the  prophet: — "  Shall  there  be  evil  in  the 
"  city  and  the  Lord  hath  not  done  it?"  Though  he 
'  protecteth  men  continually  from  mischief  and  danger,' 
yea,  "  openeth  his  hand,  and  satisfieth  the  desire  of  eve- 
*'  ry  living  creature:"  yet  he  leaves  every  human  being 
to  endure  the  stroke  and  agony  of  death;  the  greatest 
temporal  punishment  which  can  be  inflicted:  and  the 
analogy  is  unfavourable  to  the  hopes  of  those,  who  ex- 
pect impunity  or  happiness  hereafter,  in  any  other  way, 
than  that  which  is  revealed  in  the  word  of  God:  for  if. 
He  who  is  Love,  yet  pursues  sinners  to  death,  because 
of  his  anger;  how  can  it  be  known,  that  he  will  not  pur- 
sue them  after  death,  if  no  reconciliation  have  previous- 
ly taken  place?  This  kind  and  benevolent  Being  will  not 
neglect  the  spiritual  good  of '  his  rational  creatures ^^  as 
such:  but  if  they  be  apostates,  rebels,  and  enemies,  will 
he  show  no  disapprobation  of  their  conduct?  They  have 
forfeited  all  claim  upon  him,  and  deserved  his  awful  in- 
dignation; and  how  far,  it  may  be  proper  for  him  to 
show  them  favour,  must  be  unreservedly  left  to  his  un- 
erring wisdom.  Should  those,  who  hold  imiversal  salva- 
tioHy  take  up  this  argument;  I  cannot  see  how  they  could 
be  answered,  in  any  other  way,  than  that,  in  which  Cal- 
vinists  answer  it,  when  urged  by  their  opponents.  There 
can  be  no  more  mercy  in  our  salvation,  than  there  would 
have  hG:tn  justice  in  our  being  left  to  perish  in  our  sins, 
without  hope  or  possibility  of  salvation.  Every  thing 
pertaining  to  the  salvation  of  guilty  and  polluted  crea- 
tures, is  mercy y  and  might  justly  have  been  withheld. 
But  mercy  must  be  exercised  in  consistency  with  all 
other  divine  perfections:  and  we,  shortsighted  sinful 
creatures,  are  not  competent  to  determine  any  thing, 


360  REMARKS 

concerning  the  conduct  of  him,  *'  Who  doeth  accord- 
*'  ing  to  his  will,  in  the  army  of  heaven,  and  among  the 
"  inhabitants  of  the  earth:  and  none  can  stay  his  hand, 
"  or  say  unto  him.  What  doest  thou?"* 

Some  use  language  concerning  God,  which  I  do  not 
choose  to  repeat,  on  the  supposition  of  his  dealing  with 
men,  according  to  the  rigour  of  his  holy  law:  and  others, 
on  the  supposition,  of  his  not  sending  to  men  the  means 
of  salvation;  or  not  saving  them  without  these  means; 
and  in  various  ways,  men  presume  to  decide  on  the  ap- 
pointments  and  dispensations  of  the  Almighty:  but 
"  every  mouth  shall  be  stopped,"  and  the  whole  world 
become  guilty  before  God;  and  all,  who  do  not  humbly 
and  thankfully  receive  his  salvation,  as  a  gift  of  entirely 
free  mercy,  in  all  respects,  will  find  their  awful  mistake, 
when  it  is  too  late. 

P.  ccii.  1.  7.  *  Thewhole^  Scc.'f  The  whole  nation  of 
Israel  is,  no  doubt,  spoken  of  in  the  Old  Testament,  *  as 

*  elected,  or  chosen  of  God;'  without  discrimination  of 
character.  The  nation,  descended  from  Abraham,  Isaac, 
and  Israel,  were,  for  the  sake  of  their  fathers,  chose^  to 
special  advantages,  as  to  the  means  of  salvation,  as  well 
as  to  peculiar  temporal  benefits,  but  not  unto  salvation. 
They  were,  however,  peculiarly  distinguished,  by  this 
national  election,  from  the  rest  of  the  world:  and  if  the 
other  nations  of  the  earth  had  any  claim  on  God,  which 
required  him  to  '  care  alike  for  them;'  I  cannot  see,  but 
the  objections,  about  partiality  and  respect  of  persons, 

•  Dan.  iv.  35. 

■J-  '  The  Avhole  nalion  of  the  Jews,  including  both  good  and  bad,  is  said  to 
'  be  elected  or  chosen  by  God,  and  the  word  is  never  applied  exclusively  to 

•  those  of  the  Jews  who  were  obedient  to  his  commands;  •'  Because  iie  loved 
"  thy  fathers,  therefore  he  chose  their  seed  after  them,  and  brought  tliee  out 
"  in  his  sight,  with  his  mighty  power  out  of  Egypt."  "  The  Lord  tliy  God 
*•  hath  chosen  thee  to  be  a  special  people  unto  himself  above  all  people  that 
**  are  upon  the  face  of  the  earth." 


ON     THE    POURTH    CHAPTER.  36i 

might  have  been  brought  forward  by  them;  as  fairly,  as 
they  are  now  by  the  opponents  of  Calvinism.  Indeed, 
I  think,  no  man  can  fairly  and  fully  justify  the  divine 
conduct,  in  this  particular,  without  conceding  all  the 
leading  principles,  on  which  Calvinism  is  grounded. 
The  same  is  the  case,  with  all  those  nations,  which  are 
favoured  with  the  means  of  salvation.  If  all  have  any 
right  to  them,  and  an  equal  right  to  them:  why  are  some 
so  highly  favoured  above  others?  Is  "  God  a  respecter 
"  of  persons?"  But  if  all  be  undeserved,  and  contrary 
to  man's  deservings;  according  to  our  principles:  then 
all  have  as  much  as  they  deserve,  yea  more;  none  have 
a  right  to  complain;  all  have  cause  of  gratitude:  but 
some  more  than  otliers;  as  Israel  had  more  cause  for 
thankfulness,  than  the  surrounding  nations  had.  But, 
though,  Israel  was  chosen  nationally  to  external  privi- 
leges, temporal  and  spiritual;  is  there  no  intimation,  of 
another  election,  even  in  respect  of  Israel?  Not  to  speak 
of  the  frequent  intimations,  given  by  the  prophets,  of  a 
remnant,  whom  God  would,  or  did,  distinguish  from 
other  Israelites,  what  says  the  apostle?  "  They  are  not 
*'  all  Israel,  which  are  of  Israel?"  If  so,  there  is  an 
Israel,  within  an  Israel:  but  how  is  this?  "  Even  so  at  this 
"  present  time,  there  is  a  remnant,  according  to  the 
"  election  of  grace."*  This  refers  to  the  seven  thousand 
in  Israel,  whom  the  Lord  had  "  reserved  to  himself,"  in 
the  days  of  Elijah.  These  were  "  a  remnant  according 
"  to  the  election  of  grace,"  and  the  rest  of  the  nation 
were  not.  Is  it  not  then,  undeniable,  that  there  was  a 
national  election,  to  external  advantages;  and  a  person- 
al election,  entirely  distinct  from  it?  An  election  of 
individuals,   from  among  the  elect  nation?     And  that 

»  Rom.  xi.  5,  6. 
VOL.     I.  3   A 


362  REMARKS 

the  national  election  of  Israel,  was  a  type  and  figure,  of 
the  personal  election  of  the  true  Israel,  "  the  church  of 
"  the  first  born,  whose  names  are  written  in  heaven?" 
Some  texts  of  Scripture  follow,*  which  are,  almost 
universally,  by  expositors,  considered  as  prophecies, 
relative  to  the  future  dealings  of  God,  with  the  nation 
of  Israel;  and  coincident  with  the  words  of  our  Saviour: 
"  Except  these  days  should  be  shortened,  no  flesh,'' 
{that  is,  none  of  Israel,)  "  should  be  saved;  but  for  the 
"  elects'  sake,  those  days  shall  be  shortened."!  *'  ^^^' 
"  I  will  bring  a  seed  out  of  Jacob,  and  out  of  Judah,  an 
"  inheritor  of  my  mountains:  and  mine  elect  shall  in- 
"  her  it  it,  and  my  servants  shall  dwell  there."  "  So  the 
*'  holy  seed  shall  be  the  substance  thereof. "J 

P.  cciii.  1.  10.  *  In  the,  Sjcc.''^  This  is  a  decisive 
proof,  that  the  national  election  of  Israel  was  an  entirely 
different  thing,  from  the  election  spoken  of  in  the  New 
Testament:  being  only  a  shadow  or  type  of  it.  *'  God 
"  hath  from  the  beginning  chosen  you  unto  salvation, 
*'  through  sanctification  of  the  Spirit,  and  belief  of  the 
*'  truth;  whereunto  he  hath  called  you  by  our  gospel,  to 
"  the  obtaining  of  the  glory  of  our  Lord  Jesus  Christ.  "T[ 
"  Elect,  according  to  the  foreknowledge  of  God  the 
*'  Father,  through  sanctification  of  the  Spirit  unto  obe- 
"  dience,  and  sprinkhng  of  the  blood  of  Jesus  Christ.  "|t . 
Wherever  election  or  predestination  are  spoken  of  in 
the  New  Testament,   concerning  christians,  they  are 

•  Is.  xliii.  20.  xlv.  4.  Ixv.  9.  f  Matt.  xxiv.  22.  4  Is.  vi.  13. 

§  •  In  the  numerous  passages  of  the  Old  Testament,  in  which  they. ai-e 

*  thus  spoken  of,  thei'e  is  not  the'slightest  allusion  to  their  being  predestinated 
'  to  happiness  in  the  world  to  come;  nor  indeed  will  anyone  contend  tliat  al! 
'  the  Jews  were  designed  for  eternal  salvation.     Tliey  were  elected  in  this 

*  world  only,  as  an  introductory  and  preparatory  step  to  the  execution  oi" 

*  God's  merciful  scheme  of  human  redemption  through  the  incarnation  anH 
'  sufierings  of  Christ.' 

IF  2Thes.  ii.  13,  14.  ||  1  Pet.  i.  2. 


ON  THE  FOURTH  CHAPTER.         363 

uniformly  connected  with  "  things  which  accompany 
'*  salvation.''*     The  election  of  Israel  was  indeed  *  an 

*  introductory  and  preparatory  step  to  the  execution  of 

*  God's  merciful  scheme,  &c:'  but  had  the  Israelities 
themselves  no  advantages,  in  consequence  of  it?  "  What 
*'  advantage  then  hath  the  Jew?  Or,  what  profit  is  there 
*'  of  circumcision?  Much  every  way;  chiefly  because 
*'  unto  them  were  committed  the  oracles  of  God."t  It 
is  probable,  that  from  the  days  of  Moses  to  the  coming 
of  Christ,  more  persons  out  of  this  comparatively  small 
nation  were  spiritual  worshippers,  and  accepted  servants, 
of  God,  than  in  all  the  world  besides. 

P.  cciii.  1.  20.  *  TVe  shall,  &:c.'|  This  is  a  state- 
ment, which  will  require  much  proof:  but  let  every 
argument  have  its  due  weight.  What  '  collective  bodies 

*  were  converted  to  Christianity,'  in  the  same  manner, 
that  Israel  was  chosen  as  a  nation?  Even  the  three 
thousand,  converted  on  the  day  of  Pentecost,  and  the 
tens  of  thousands,  who  afterwards  believed,  were  mere- 
ly a  remnant  of  the  nation  of  Israel;  and,  like  the  seven 
thousand  in  the  days  of  Elijah,  "  a  remnant  according 
*'  to  the  election  of  grace."  God  had  *'  not  cast  away 
"  his  people,  whom  he  foreknew,'*^  even  when  the  na- 
tion of  Israel  ceased  to  be  his  church.  "  Israel  hath 
*'  not  obtained  that  which  he  seeketh  for;  but  the  elec- 
•*  tion  hath  obtained  it;  and  the  rest  were  blinded.'*  If 
the  texts  referred  to,  in  the  last  remark,   do  not  prove, 

*  Rom.  viil.  28—30.  Eph.  i.  4,  5.  11—14.  Col.  iil.  12.  2  Tim.  i.  9.  TK. 
i.  1,  2.     1  Pet.  ii.^,  10.  f  ^^"">-  "'•  ^>  2. 

^  '  We  shall  in  like  manner  find  that  the  same  words,  elect  and  chosen, 

*  are  applied  to  collective  bodies  of  men  who  were  converted  to  the  gosjiel, 

*  without  any  restriction  to  those  who  were  oliedient  to  its  precepts,  and  will 
'  herefifter  be  saved;  and  that  an  infallible  certainty  of  salvation,  in  con.sc- 

*  quence  of  a  divine  decree,  is  not  attributed  to  any  number  of  christians,  or 
<  to  any  single  christian,  throughout  the  New  Testament.' 

%  Bom.  xi.  1—7'. 


364  REMARKS 

that  election  is  uniformly  connected  with  the  "  things 
"  which  accompany  salvation:"  the  point  must  be 
yielded.  But  each  text  will  be  more  particularly  no- 
ticed.— The  more  copious  of  the  apostolical  epistles  are 
addressed  to  the  churches,  or  to  the  saints,  and  not  to 
individuals;  and  in  those  to  Timothy  and  Titus,  the 
apostle  joins  himself  with  the  person  to  whom  he  wrote, 
when  he  spake  on  this  subject:*  but  he  mentions 
Clement,  and  others,  "  whose  names  are  written  in  the 
"  book  of  life; "I  and  St.  John  addresses  one  of  his  epis- 
tles unto  "  The  elect  lady,  and  her  children,"  and  men- 
tions her  "  elect  sister. "J  Our  Lord  calls  Paul  "  a 
"  vessel  of  election."     ^sxawc  wxc>>.cO^ 

P.  cciv.  1.  3.  *  St.  Peter,  &.c.'||  Let  this  whol^ 
passage  be  minutely  examined.  "  Elect,  according  to 
"  the  foreknowledge  of  God  the  Father,  through  sanc- 
*'  tification  of  the  Spirit  unto  obedience,  and  sprinkling 
*'  of  the  blood  of  Jesus  Christ:  Grace  unto  you,  and  peace 
<'  be  multiplied.     Blessed  be  the  God  and  Father  of  our 

<*  2  Tim.  i.  9.     Tit.  i.  1,  2.  f  Phil  iv.  3.    Comp.  Rev.  xvii.  8. 

\  3  Joha  1.  12.  §  Acts  ix.  15. 

II  '  St.  Peter  tells  the  "  strangers  scattered  throughout  Pontus,  Galatia, 
"  Cappadocia,  Asia,  and  Bithynia,"  *  that  thej' are  "  elect  according  to  the 
"  foreknowledge  of  God;"  '  and  "  a  chosen  generation,  a  peculiar  peoplej 
*'  that  they  might  show  forth  the  praises  of  him,  who  hath  called  them  out  of 
*'  darkness  into  his  marvellous  light."  *  It  is  evident  that  the  apostle  here 
'  refers  to  tlie  calling  of  these  men  to  the  knowledge  of  his  gospel,  which, 
'  like  every  other  circumstance  relative  to  this  gracious  dispensation,  was 
'  foreknown  by  God;  and  that  by  denominating  the  christians  of  these  fiveex- 

*  tensive  countries,  indiscriminately,  "  elect,"  and  "  a  cliosen  generation,'' 
'  he  did  not  mpan  iq  assert  that  they  \vould  all  be  saved;  but  that  they  were 
'  admitted  to  "  the  marvellous  light"  'of  the  gospel,  v^ile  other  nation? 
'  were  still  wandering  in  the  •'  darjcness"  *  of  heathenism.     And  to  put  this 

*  beyond  all  doubt,  the  same  persons,  whom  in  his  first  epistle  he  addresses 
'  as  "  elect  according  to  the  foreknowledge  of  God;"  in  his  second  Epistle  he 
'  addresses  as  "  them  that  have  obtained  like  precious  faith  with  us,  through 
"  the  righteousness  of  God,  and  our  Saviour  Jesus  Christ;"  '  to  bp  elect,  and 
'  to  be  a  believer  in  Christ,  are  therpforc  the  some  thing,' 


ON  THE  FOURTH  CHAPTER.         365 

''  Lord  Jesus  Christ,  which  according  to  his  abundant 
**  mercy  hath  begotten  us  again  unto  a  lively  hope,  by 
*'  the  resurrection  of  Jesus  Christ  from  the  dead:  to  an  in- 
*'  heritance,  incorruptible,  and  undefiled,  and  that  fadeth 
* '  not  away,  reserved  in  heaven  for  you;  who  are  kept 
*'  by  the  power  of  God,  through  faith  unto  salvation, 
"  ready  to  be  revealed  in  the  last  time;  wherein  ye 
**  greatly  rejoice."  And  just  after,  "  Whom,"  (Jesus 
Christ,)  "  having  not  seen,  ye  love;  in  whom  though 
"  now  ye  see  him  not,  yet  believing,  ye  rejoice  with 
'*  joy  unspeakable,  and  full  of  glory:  Receiving  the  end 
"  of  your  faith,  even  the  salvation  of  your  souls."*  Is 
there  here  '  no  restriction  to  those  who  were  obedient 
*  \o  the  precepts  of  the  gospel?'  No  assertion,  that  the 
persons  addressed  would  all  be  saved?  I  do  not  mean 
all,  called  Christians,  in  these  countries;  but  all  those, 
whom  the  apostle  spoke  of  by  character;  for  "  if  any 
*'  one  did  not  love  the  Lord  Jesus  Christ,"  he  was  not 
one  of  the  persons  intended.  They  to  whom  the  apos- 
tle wrote,  were  "  elect,  through  sanctification  of  the 
*'  Spirit,  unto  obedience,  and  sprinkling  of  the  blood  of 
"  Christ:"  therefore  none  were  addressed,  but  those, 
who  through  faith,  were  sprinkled  with  the  blood  of 
Christ.  The  apostle  joins  himself  with  them,  in  the 
next  verse,  *'  as  begotten  again  unto  a  lively  hope,  &c:" 
none  were,  therefore,  addressed,  except  those  who  had 
this  lively  hope,  in  consequence  of  regeneration:  "  and 
"  every  man  that  hath  this  hope  in  him,  purifieth  him- 
"  self,  even  as  he  is  pure."t  They  were  also,  "  begotten 
*'  again — to  an  inheritance  incorruptible,  &c,  which  was 
^'  reserved  in  heaven  for  them:'*'*  therefore  the  apostle  ad- 
dressed exclusively  those,  whom  he  considered  as  heirs 
of  this  inheritance;  though  there  might  be  hypocrites 

*  1  Pet.  5.  1—.'^.  T  1  John  iii.  3, 


366  REMARKS 

in  their  company,  tares  among  the  wheat.  The  per- 
sons spoken  of,  were  "  kept  by  the  power  of  God 
"  through  faith,  unto  salvation:"  therefore,  "  they  were 
"  partakers  of  true  and  saving  faith."  They  loved 
the  Lord  Jesus,  they  believed  in  him,  "  they  rejoiced 
"  in  him,  with  joy  unspeakable  and  full  of  glory."  Can 
these  things  be  said  of  any  except  true  christians?  None, 
but  true  christians  therefore  were  intended.  The  apos- 
tle had  seen  Jesus  Christ;  and  he  believed,  loved,  and 
rejoiced:  but  the  persons  addressed  did  the  same, 
fiiough  they  had  not  seen  him;  and  "  blessed  are  they, 
"  who  have  not  seen,  and  yet  have  believed  "* — Again, 
the  apostle  says  of  them:  "  Who  by  him  do  believe  in 
"  God,  who  raised  him  from  the  dead,  and  gave  him 
*^'  glory,  that  your  faith  and  hope  might  be  in  God. 
*'  Seeing  ye  have  purified  your  souls,  in  obeying  the 
**  truth,  through  the  Spirit,  unto  unfeigned  love  of  the 
*'  brethren;  see  that  ye  love  one  another  with  a  pure  heart 
"  fervently;  being  born  again,  not  of  corruptible  seed, 
*'  but  of  incorruptible,  by  the  word  of  God,  which  liveth 
"  and  abideth  for  ever."t  They  did  "  believe  in  God" 
through  Christ;  they  had  ''purified  their  souls  in  obey- 
"  ing  the  trutli,  through  the  Spirit:"  they  did  "  un- 
*'  feignedly  love  the  brethren. "k  And  "  we  know 
"  that  we  have  passed  from  death  unto  life,  because  we 
'*  love  the  brethren." J  None  then,  but  true  christians 
were  addressed:  and  indeed  the  apostle  does  not  inscribe 
his  episile  to  any  collective  bodies,  or  churches,  but 
'*  to  the  elect  strangers  scattered  throughout  Pontus, 
**  &c." 

These  remarks  prepare  our  way,  for  the  other  text 
quoted  from  this  apostle.     "  But  unto  them,  which  be 

•  John  XX.  29.  f  1  Pet.  i.  21 — 23.  unfeigned;  AvvnoKfiiov,  without 

hypocrimj.  Rom.  xii.  9.    2  Tim.  i.  9.    Jam.  iii.  17.  Gr.  ^  IJohn  iii.  14. 


ON    THE    FOURTH    CHAPTER. ,  367 

"disobedient,  the  Stone,  which  the  builders  disallowed, 
**  the  same  is  made  the  Head  of  the  corner;  and  a  Stone 
"  of  stumbling  and  Rock  of  offence,  even  to  them  which 
"  stumble  at  the  word  being  disobedient,  whereunto 
"  also  they  were  appointed.  But  ye  are  a  chosen  gene- 
'*  ration,  a  royal  priesthood,  an  holy  nation,  a  peculiar 
'•  people;  that  ye  should  show  forth  the  praises  of  him, 
*'  who  hath  called  you  out  of  darkness,  into  his  marvel- 
**  lous  light;  which  in  time  past  were  not  a  people,  but 
**  now  are  the  people  of  God;  which  had  not  obtained 
"mercy,  but  now  have  obtained  mercy.'**     Can  any 
man,  having  duly  considered  what  the  apostle  had  said, 
concerning  these  same  persons,  in  the  preceding  chap- 
ter, after  deliberately  reading  the  passage,  deny,  that  the 
apostle  regarded  this  company,  whom  he  addressed,  as 
being  in  reality,  what  Israel,  as  a  nation,  was  typically? 
The  contrast  between  those,    to   whom  as  believers, 
**  Christ  was  precious;"  and  all  those,   *'  who,   being 
*'  disobedient  stumbled  at  the  word:"  and  indeed  every 
circumstance,    confirms  this  conclusion.     They  were 
"  a  chosen  generation,"  as  the  seed  of  Abraham  were; 
being  indeed  the  "  children  of  Abraham,  by  faith   in 
"  Christ."t     Thus  *'  they  were  counted  to  the  Lord 
<'  for  a  generation."^  But,  as  collected  from  among  va- 
rious tribes  and  kindreds,  they  could  not  be  a  chosen 
generation  in  the  same  sense,  as  the  nation  of  Israel  was 
the  chosen  race,  the  descendants  of  Abraham,  Isaac,  and 
Israel.     They  were,  "  a  royal  priesthood,"  "  a  kingdom 
**  of  priests."^     This  relates  to  the  typical  character  of" 
Israel,  as  a  nation,  and  the  real  character  of  true  believ- 
ers.    "  Unto  him,  who  loved  us,  and  washed  us  front 
"  our  sins  in  his  own  blood;  and  hath  made  us  kines 

o 

•  1  Pet.  ii.  7—10.  t  P""i.  iv.  16—18.  Gal.  iii,  29.  t  Ps.  xxii.  "r* 

§  Ex.  xU.  6. 


36^  REMARKS 

**  and  priests,  unto  God  and  his  Father."*  *'  Thou 
**  wast  slain  and  hast  redeemed  us  to  God  with  thy  blood; 
*'  and  hast  made  us  to  our  God,  kings  and  priests."-]* 
The  kingdom  and  priesthood  were  incompatible,  under 
the  Mosaick  law;  or  at  least,  after  the  kingdom  was  fix- 
ed to  the  family  of  David,  of  the  tribe  of  Judah:  but  in 
that  "  High  priest  after  the  order  of  Melchizedek," 
these  offices  are  united.  He  is  "  a  Priest  upon  his 
"  throne;"!  and  all  his  true  people,  as  one  with  him, 
*'  are  kings  and  priests.'* — *'  An  holy  nation;"  as  Israel 
was  typically;  though  alas!  in  reality,  too  generally  an 
unholy  nation,  in  respect  of  character.  The  "  elect 
"  strangers,  scattered  throughout  Pontus,  Galatia,  Cap- 
"  padocia,  Asia,  and  Bithynia,"  '  five  extensive  coun- 
*  tries,'  were  not  a  nation,  at  all,  as  to  any  external 
concerns;  but  select  individuals  from  divers  nations, 
Jews  and  Gentiles.  But,  under  Christ,  their  King, 
"  whose  kingdom  was  not  of  this  world,"  as  "  reconcil- 
"  ed  to  God  by  him,"  and  becoming  his  willing  sub- 
jects, they  were  incorporated  as  a  nation,  notwithstand- 
ing their  dispersions,  under  his  protection,  and  govern- 
ed by  his  commandments;  being  in  reality,  what  Israel 
was  typically.  ''  A  peculiar  people,"  (A*ocacOTpia-«mv.)<§ 
All  nations  are  the  creatures,  and  ought  to  be  the  sub- 
jects and  servants  of  God:  but  Israel  was  his  by  a  pecu- 
liar right;  a  choice,  a  calling,  a  redemption,  peculiar  to 
that  nation:  yet  this  was  only  a  shadow  of  their  privi- 
lege,  for  whom  Christ  gave  himself,  that  he  might  re- 
deem them  from  all  iniquity,  and  purify  them  unto 
himself,  a  peculiar  people,  zealous  of  good  works. 
These  had  not  only  been  *'  admitted  to  the  marvellous 
"  light  of  the  gospel;"  but  had  been  specially  "  called 
"  out  of  darkness  into  his  marvellous  light;"  they  were 

*  Rev.  i.  6.        t  Rev.  V.  9. 10.         ^  Zcch.  vi.  13.        §  Mai.  iii.  17.  Sept 


ON  THE  FOURTH  CHAPTER.         369 

indeed  become  "  the  people  of  God,"  they  "  had  ob» 
/flm<?c/ mercy."*  Can  all  these  things  meet  in  any,  except 
true  Christians?  It  would  not  be  more  contrary  to 
.Scripture,  to  deny  that  the  ritual  law,  the  Aaronick 
priesthood,  and  the  kingdom  of  David  and  his  race; 
were  typical  of  the  spiritual  blessings  of  the  Christian 
dispensation;  than  to  deny,  that  the  nation  of  Israel  was 
typical  of  the  true  Israel.  Let  what  the  inspired  apos- 
tle here  stated  concerning  this  subject,  in  the  interpreta- 
tion, as  an  allegory,  of  the  particulars  respecting  Sarah 
and  Isaac,  Hagar  and  Ishmaelrf  and  that  which  he  has 
stated  on  the  same  subject,  in  writing  to  the  Hebrews, 
be  carefully  examined, J  not  to  adduce  more  passages: 
and  then  let  it  be  determined,  whether  true  christians 
are  not,  under  the  christian  dispensation,  that,  in  deed 
and  truth,  which  Israel  of  old  was  typically. — "  We  are 
"  the  circumcision,  who  worship  God  in  the  Spirit,  and 
"  rejoice  in  Christ  Jesus,  and  put  no  confidence  in  the 
"  fiesh."§ 

It  also  appears  to  me,  that  the  passage  quoted  from 
the  second  epistle,  fully  confirms  the  conclusions,  which 
I  have  deduced  from  the  passages  in  the  first.  *'  To 
**  them,  that  have  obtained  like  precious  faith  with  us, 
**  through  the  righteousness  of  God,  and  our  Saviour 
*'  Jesus  Christ."T[  *  To  be  elect,  and  to  be  a  believer,' 
are  not  the  same  thing  accoiding  to  our  views:  because 
a  man  may  be  "  elect,  according  to  the  foreknowledge 
"  of  God,"  and  not  be  as  yet,  called  by  his  grace.  But 
no  man  can  know,  or  scripturally  conclude  himself  to  be 
elect,  except  by  his  faith.  This  the  apostle  calls  *'  like 
"  precious  faith  with  us."  He,  therefore,  addressed 
none,  but  those,  who  had  the  same  precious  faith,  which 

•  Compare  1  Tim.  i.  13.  Gv.  with  the  original  here.  f  Gal.  iv.  21 — 31. 

t  Heb.  xii.  18—26,  §  Phil.  iii.  3.  If  2  Pet.  i.  1. 

VOL    I.  3   B 


370  REMARKS 

he  himself  had;  and,  consequently,  they  who  had  a  dead 
and  worthless  faith,  are  not  included.  The  apostle  Paul 
calls  this  precious  faith,  "  the  faith  of  God's  elect."*^ 
None  we  think  have  it  but  the  elect.  It  is  precious,  in 
its  nature,  in  the  blessings  which  it  appropriates,  and 
in  its  holy  fruits.     It  is  "  our  most  holy  faith  "f 

*  When  die  christians  of  these  five  extensive  coun- 
'  tries,'*  are  spoken  of;  a  superficial  reader  might  sup- 
pose, that  the  inhabitants  of  these  regions  were  in  gen- 
eral professed  christians,  as  those  of  England  now  are: 
whereas,  in  fact,  they  were  only  a  small  company,  in 
the  several  cities  and  districts,  who  professed  Christiani- 
ty, amidst  an  immense  majority  of  Gentiles  or  Jews; 
and  this  small  company  generally  from  among  the  low- 
er orders  in  society.  Even,  as  at  present,  a  few  hun- 
dreds in  a  town,  or  city,  appear  in  earnest  about  the 
concerns  of  religion,  while  the  bulk  of  their  neighbours, 
though  called  Christians,  do  not  so  much  as  seem  to  be 
real  christians,  and  make  no  pretensions  to  the  title  of 
saints.  The  words,  *  while  other  nations,  &c;'  still  further 
uphold  the  supposition  of  national  churches:  as  if  the 
bulk  of  the  inhabitants  of  these  regions  were  not  as 
much  '  wandering  in  the  darkness  of  heathenism,'  as 
those  of  any  other  nations. 

P.  ccv.  1.  5,  '  A?no}ig,  &c.'|     The  salvation  of  all, 

*  Tit.  i.  1.  f  Jude  20. 

t '  Among-  other  precepts  and  exhortations  he  says^  "  Give  diligence  to 
*■'  make  your  Ci.iling-  and  election  isure:"  "  for  if  ye  do  these  things,  ye  shall 
•'  nevfer  fall:"  *  therefor^;  the  salvation  of  these  elect,  of  thia  chosen  genera- 

*  tiqn,  was  so  far  froir.  being  certain,  that  it  depended  upon  their  own  "  dili- 
"  gence;"  "  their  not  falling" '  was  so  far  from  being  infallibly  decreed,  that 

*  it  depended  upon  their  doing  those  things  which  the  apostle  commanded: 
'  and  he  even  predicts,  that  "  false  teachers,  who  would  bring  in  damnable 
"  heresies,  denying  \he  Lord  that  bought  them,  should  make  merchandize 
'*  of  ^ome  of  them;" '  that  is,  should  seduce  them  from  the  true  faith  in 
•*  Christ,  and  consequently  (k fiat  their  salvation;  some  therefore  of  these 
?  elect  persons  were  not  saved.' 


'   ON  THE  FOURTH  CHAPTER.         371 

who  might  read  the  epistle,  was  not  sure,  either  as  '  in- 
falhbly  decreed,'  or  in  any  other  way:  but  Calvinists 
think,  that  the  salvation  of  all,  who  had  obtained  "  like 
"precious  faith,"  with  the  apostle,  was  sure  in  itself. 
Yet,  even  in  respect  of  these,  their  personal  assurance  of 
salvation,  and  the  comfort  arising  from  it,  must  depend 
on  their  own  diligence,  as  the  appointed  means.*"  Indeed 
the  salvation  of  true  christians  is  so  connected  with  dili- 
gence, in  the  means  of  grace,  and  in  all  holy  duties; 
that  every  confidence  of  a  hcTppy  event  must  be  sus- 
pected, if  not  absolutely  condemned,  which  is  not  ob- 
tained and  preserved  by  it.  In  respect  of  what  is  said 
of  false  teachers,  and  their  success,  it  may  suffice  to  say, 
with  our  Lord,  "  If  it  were  possible,  they  would  de- 
"  ceive  the  very  elect: ^*  and  with  his  apostle,  "  They 
*'  went  out  from  us;  but  they  were  not  of  us:  for  if  they 
*'  had  been  of  us,  no  doubt  they  would  have  continued 
"  with  us;  but  they  went  out,  that  they  might  be  made 
"  manifest,  that  they  were  not  all  of  us."t 

P.  ccv.  Note.  *  Election^  &c.'J  By  callings  in 
this  exhortation, §  Calvinists  understand  regeneration 
and  conversion.     *  They  be  called  according  to  God's 

*  purpose,  by  his  Spirit,   working  in  due  season;  they 

'  through  grace  obey  the  calling;  they  be  justified  free-** 
'  ly;  they  be  made  the  sons  of  God  by  adoption;  they 
'  be  made  like  to  the  image  of  his  only  begotten  Son 
'  Jesus  Christ,  they  walk  religiously  in  good  works,  and 

*  at  length  by  God's  mercy  they  attain  to  everlasting 

*  felicity."^  '  An  infallible  decree'  cannot  be  made  more 
sure  in  itself;  but  it  may  be  made  more  sure  to  a  man's 

*  Ileb.  vl.  10—12.  t  Jolin  "•  19- 

\  '  Election  ii\  the  Calviiiistick  sense  includes  an  infallible  decree  but  the 

*  apostle  could  not  call  upon  the  christian  converts  to  make  an  infallible  de- 
'  cree  sitre' 

§  2  Pet.  i  W.  •!  Art.  xvn. 


372  REMARKS 

own  mind,  that  "  God  has  from  the  beginning  chosen 
"  him  unto  salvation;'*  and  that,  in  consequence,  **  he 
**  hath  called  him  according  to  his  purpose."  This 
**  full  assurance  of  hope,"*  this  inward  satisfaction  of 
our  election  to  eternal  life  must  be  sought  by  diligence: 
and  the  more  evidently  we  love  God,  and  **  keep  his 
'*  commandments,"  with  alacrity  and  delight;  and  love 
the  brethren  and  all  men,  and  take  pleasure  in  every 
work  and  labour  of  love;  the  more  full  assurance  of  our 
eternal  salvation,  and  cohsequently  of  our  election,  we 
scripturally  attain.  Negligence  brings  a  man's  interest 
in  the  promises  of  God,  into  doubt,  as  well  as  his  per- 
sonal election:  but  the  promises  of  God  are  sure,  and 
will  infallibly  be  fulfilled,  to  those  who  are  interested  in 
them.  "  If  we  believe  not,  yet  he  abideth  faithful,  he 
*'  cannot  deny  himself."!  Our  diligence  cannot  make 
his  promises  more  sure  in  themselves,  than  they  really 
are;  any  more  than  it  can  make  an  infallible  decree  more 
sure;  but  it  may  lead  us  to  the  assurance,  that  the  pro- 
mises will  surely  be  fulfilled  to  us.  The  apostle  did 
not  call  on  those,  whom  he  addressed  to  make  an  infal- 
lible decree  sure;  but  to  make  it  sUre  to  their  own  con- 
sciences, that  they  were  true  believers,  and  thence  to 
infer  their  election.  But  if  calling  only  mean,  the  out- 
ward invitation  of  the  gospel;  and  election,  only  a  choice 
of  collective  bodies  to  means  of  grace:  and  if  these  per- 
sons had,  in  this  sense ,  been  indisputably  called  of  God, 
*'  into  his  eternal  glory  by  Jesus  Christ;"|  in  what  way 
would  their  calling  and  election  be  made  more  sure?^ 

P.  ccv.  I.  23.  "  The  church  thqS  is  at  Babylon, 
elected  together  iioith  you^  &c."1I  The  word  church  is 
not  found  in  this  passage,     h  ev  B^iSuxw/  vww.Kw.m.     **  She  in 

•  lleb.  vi.  11.  t  2  Tim.  ii.  13.  *  1  Pet.  v.  10.  §  See  on 

203,  liefutalion.  1[  1  Pet.  v.  13. 


ON    THE    rOURTH  CHAPTER.  31^3 

''  Babylon  who  is  elected  together."  It  is  probable, 
however,  that  a  church,  and  not  a  person,  is  intended; 
though  we  read  no  where  else  of  a  church  in  that  neigh- 
bourhood.— '  The  whole  church  of  Babylon,  &c.'  Some 
may  be  led  by  this  language  to  conceive  of  the  *  church 

*  of  Babylon,'  as  including  the  bulk  of  the  inhabitants, 
like  *  the  whole  church  of  Englafid,  or,  *  the  whole 

*  church  of  Scotland,'  or,  *  the  whole  church  of  Rome;' 
yet  probably  the  church  at  *  Babylon,'  consisted  only 
of  a  remnant  of  believers,  collected  together,  by  the 
apostle's  ministry,  inconsiderable  in  number,  compared 
with  the  multitudes  among  whom  they  lived.  A  com- 
pany thus  collected  and  circumstanced,  it  may  be  sup- 
posed, were  in  general  true  believers,  and  entirely  such 
as  made  a  credible  and  intelligent  profession  of  faith, 
which  their  conduct  did  not  invalidate.  They  were 
therefore  spoken  of,  as  true  christians,  in  the  judgment 
of  charity;  as  being  what  they  professed  to  be;  and  so 
elected  together  with  other  christians  in  different  parts 
of  the  world.  Yet,  possibly,  there  might,  unperceived 
by  man,  be  some  hypocrites  among  them. 

P.  ccvi.  1.  5.  '  It  is  not  J  &c.'*  Calvinists  do  not 
hold,  that  all,  who  think  themselves,  or  are  thought  bv 
others,  even  by  the  most  discerning  ministers,  to  be 
true  christians,  "  the  elect  of  God,  holy,  and  beloved,'' 
will  necessarily  be  saved:  but  only,  that  all,  whom  God, 
who  *'  searches  the  heart," -knows  to  be  true  believers. 
His  decrees  are  wholly  unknown  to  man,  till  manifested 
by  the  event.  When  any  person,  or  persons,  become, 
as  far  as  we  can  see,  true  believers,  showing  their  faith 
by  their  works;  we  consider  them  as  "  called  and  chosen, 
*'  and  faithful:"!  and  we  speak  of  them,  as  they  appear 

•  ♦  It  is  not  confined  to  individuals  who  must  necessarily  be  saved,  or  who 
'  were  predestinated  by  God  to  certain  salvation,  or  even  to  those  \\'ho  w'iU 

*  actually  be  saved.' 

t  Rev.  xvii,  14 


374  REMARKS 

to  us,  and  not  as,  perhaps,  they  appear  before  God* 
Even  the  apostle  himself  says  of  Silvanus,  "  a  faithful 
"  brother  unto  you,  as  I  suppose."*  Men  may  de- 
ceive themselves,  or  impose  on  others;  but  the  purpose 
of  God  shall  be  established.  And  this  is  "  the  Father's 
"  will,  which  hath  sent  me,  that  of  all  which  he  hath 
"  given  me,  I  should  lose  nothing,  but  should  raise  it 
*'  up  at  the  last  day:  and  this  is  the  will  of  him  that 
"  sent  me.  That  every  one  which  seeth  the  Son,  and 
"  believeth  on  him,  may  have  everlasting  life;  and  I 
*'  will  raise  him  at  the  last  day."t 

P.  ccvi.  l>  10.  '  St.  Paul  begins  his  epistle  to  the 
*  Kphesians  in  this  manner.'  (In  order  duly  to  exa- 
mine the  beginning  of  the  epistle  to  the  Ephesians;  the 
whole  passage  must  be  viewed  together.  Instead,  there- 
fore of  printing  below  those  parts,  which  are  quoted  in 
the  Refutation;  the  whole  passage  will  be  thus  printed, 
with  brackets,  marking  what  is  omitted  by  his  Lord- 
ship.) 

"  Paul,  an  apostle  of  Jesus  Christ  by  the  will  of 
*'  God,  to  the  saints  which  are  at  Ephesiis,  and  to  the 
*'  faithful  in  Christ  Jesus;  Grace  be  to  you  and  peace 
"  from  God  our  Father,  and  from  the  Lord  Jesus  Christ. 
"  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
"  Christ,  who  hath  blessed  us  with  all  spiritual  bless- 
"  ings  in  heavenly  places  in  Christ.  According  as  he 
*'  hath  chosen  us  in  him,  before  the  foundation  of  the 
"  world,  that  we  should  be  holy,  and  without  blame 
"  before  him  in  love:  Having  predestinated  us  unto  the 
"  adoption  of  children  by  Jesus  Christ  to  himself,  ac- 
"  cording  to  the  good  pleasure  of  his  will,  [To  the 
*'  praise  of  the  glory  of  his  grace,  wherein  he  hath  made 
'*  us  accepted  in  the  beloved;  In  whom  we  have  rcde*p- 

•  1  Pet.  V.  12.  t  Jolin  vi.  39,  40. 


ON   THE    FOURTH    CHAPTER.  375 

**  tion  through  his  blood,  the  forgiveness  of  sins,  accord- 
*' ing  to  the  riches  of  his  grace:  Wherein  he  hath 
"  abounded  towards  us  in  all  wisdom  and  prudence.] 
•'  Having  made  known  unto  us  the  mystery  of  his 
**  will,  according  to  his  good  pleasure,  which  he  hath 
*'  purposed  in  himself.  [That  in  the  dispensation  of 
"  the  fulness  of  times,  he  might  gather  together  in  one 
"  all  things  in  Christ,  both  which  are^  in  heaven,  and 
"  which  are  on  earth,  even  in  him.]  In  whom  also  we 
"  have  obtained  an  inheritance,  being  predestinated  ac- 
*'  cording  to  the  purpose  of  him  who  worketh  all  things 
'*  after  the  counsel  of  his  own  will:  [That  we  should 
*'  be  to  the  praise  of  his  glory  who  first  trusted  in  Christ; 
*'  In  whom  ye  also  trusted,  after  that  ye  heard  the  word 
*'  of  truth,  the  gospel  of  your  salvation:  in  whom  also, 
'*  after  that  ye  believed,  ye  were  sealed  with  that  Holy 
*'  Spirit  of  promise:  Which  is  the  earnest  of  our  in- 
*'  heritance,  until  the  redemption  of  the  purchased  pos- 
"  session,  unto  the  praise  of  his  glory.  Wherefore  I 
*'  also,  after  I  heard  of  your  faith  in  the  Lord  JesUs,  and 
"  love  unto  all  the  saints.  Cease  not  to  give  thanks  for 
"  you,  &c."]  The  apostle  here  addresses  the  Ephesians, 
as  ''  saints,"  or  holy  persons;  as  *'  faithful  in  Christ 
*'  Jesus,"  or  believers  in  Christ.  He  joins  himself  with 
them,  as  those,  whom  God  had  **  blessed  with  a/Zspiri- 
"  tual  blessings,  in  heavenly  things;"  and  this  ''  accord- 
*"  ing  as  he  had  chosen  them  in  Christ  before  the  founda- 
^'  tion  of  the  world,"  "  that  they  should  be  holy,"  (or 
saints)  "  and  without  blame  before  him  in  love."  He 
had  "  predestinated  them  to  the  adoption  of  children  by 
"  Jesus  Christ  unto  himself."  And,  "  if  children,  then 
"  heirs;  heirs  of  God,  and  joint-heirs  with  Christ."* 
'•  This  was  according  to  the  good  pleasure  of  his  will,'' 

*  Ronj.  viil.  IT 


3ib  REMARKS 

*'  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth, 
"  because  thou  hast  hid  these  things  from  the  wise  and 
*'  prudent,  and  hast  revealed  them  unto  babes.  Even 
'•'  so,  Father,  for  so  it  seemed  good  in  thy  sight."* 
This  predestination  was  expressl)^  "  to  the  praise  of  the 
"  glory  of  his  grace,  wherein,"  or,  by  which,  (sv  «)  "  he 
"  had  made  them  accepted  in  the  Beloved,  in  whom 
**  they  had  redemption  through  his  blood,  even  the  for- 
"  giveness  of  their  sins."  They  were  then  pardoned, 
justified,  and  accepted  in  Christ,  which  no  merely  no- 
minal christian  ever  was,  or  can  be.  This  was  **  ac- 
**  cording  to  the  riches  of  his  grace;  wherein  he  had 
**  abounded  towards  them,  in  all  wisdom  and  prudence;" 
having  arranged  the  whole  plan,  for  the  display  of  his 
rich  and  plenteous  grace,  in  such  a  manner,  as  to  give 
no  encouragement  to  sin,  but  only  to  repentance  and  its 
fruits;  and  to  magnify  his  law,  and  glorify  his  justice 
and  holiness,  and  all  his  perfections,  in  harmony  with 
his  grace.  The  apostle,  and  the  Ephesians,  had  obtain- 
fid  "  an  inheritance,  being  predestinated,  &c."  He, 
and  his  fellow- christians,  from  among  the  Jews,  had 
''  first  trusted  in  Christ;"  and  the  Ephesians,  hearing 
the  word  *' of  truth,  the  gospel  of  their  salvation,  had 
"  trusted  in  Christ;"  they  had  believed,  and  had  been 
sealed  by  the  Holy  Spirit,  the  earnest  of  "  their  inherit- 
**  ance,"  They  had  faith  in  Christ,  and  love  to  all 
"  the  saints."  Now  can  all  these  things  be  spoken  of 
^ny,  except  of  true  christians?  Indeed,  can  any  of  them? 
If  there  were  others,  in  the  outward  communion  of  the 
church,  as  chaff  or  tares,  among  the  wheat;  "  they  were 
"  not  of  them,"  though  they  were  among  them,  and 
might  "go  out  from  them,"  or  continue, mixed  with 
them,  till  the  time  of  harvest.     It  is  here  also  to  be 

•  Mutt.  xi.  25,  26.    LuUe  x.  21. 


ON    THE    fOURTH    CHAPTER.  377 

noted,  that  the  epistle  is  not  addressed  to  the  church  at 
Ephesus,  *'  but  to  the  saints  and  faidiful  brethren:"  so 
that  there  is  the  less  ground  for  considering  it,  as  writ- 
ten to  a  collective  body  of  true  chrisdans  and  hypocrites 
indiscriminately.  Whatever  is  meant  by  chosen  and 
predestinated;  the  words  are  indisputably  connected, 
with  "  the  things  which  accompany  salvation;''  and  of 
which  they  were  the  source  and  cause,  and  not  the  e/- 
feet. 

P.  ccvii.  1.  8.  ^  Instead  of,  h.z.'^*  Exhortations  to 
give  diligence  *'  to  make  their  calling  and  election  sure'' 
are  perfectly  consistent,  with  the  doctrine  of  the  final 
salvation  of  all  true  believers:  but  exhortations,  to  "  walk 
*'  worthy  of  their  vocation,"  especially  related  to  their 
adorning  and  recommending  the  gospel  for  the  honour 
of  God  and  the  good  of  mankind.  Even  true  chris- 
tians are  often  betrayed  into  improper  conduct:  and  ex- 
hortations are  exceedingly  needful  and  useful,  to  make 
them  vigilant  and  circumspect:  but  surely  every  in^ 
stance  of  yielding  to  sinful  temptations  does  not  conse- 
quently  imply   that  a  man  will  *  fail  of  salvation:' for 

*  we  may  depart  from  grace  given,  and  fall  into  sin,  and 
'  by  the  grace  of  God,  we  may  arise,  and  amend  our 
lives.'f  Even,  if  assured  that  the  salvation  of  any  com- 
pany  was  infallibly  certain;  we  might  and  ought  to  ex- 
hort them  to  *' walk   worthy  of  God  who  had  called 

•  '  Instfad  of  representing  their  salvation  as  certain,  lie  earnestly  exhorts 
'  them  to  "  walk  worthy  of  the  vocation  wherewith  they  are  called;"  '  guards 
'  them  against  those  deceits  which  bring  down  "  the  wrath  of  God  upon  the 
**  children  of  disobedience,"  and  commands  them  "  to  put  on  the  whole  armour 
*'  of  God,  that  thcymay  be  able  to  standagainstthe  wiles  of  the  devil:"  it  w^s 

*  therefore  possible  for  those,  who  were  "  saints,"  "faithful,"  "  chosen,"  and 
"  predestinated,"  '  to  walk  unworthily,  to  incur  the  wrath  of  God  by  disohe- 
'  dience,  and  te  yield  to  sinful  temptations,  and  consequently  to  foil  of  salva- 

*  tion.' 

t  Art.  xvi. 

VOL.  r.  3  c 


378  REMARKS 

'*  them  to  his  king^dom  and  glory."*  *'  Wherefore, 
"  my  beloved  brethren,  be  ye  stedfast,  unmoveable,  aU 
"  ways  abounding  in  the  work  of  the  Lord,  forasmuch 
"  as  ye  know,  that  your  labour  is  not  in  vain  in  the 
*'  Lord."  Many  important  ends  are  answered  by  the 
holy  lives  of  christians,  distinct  from  their  own  salva^ 
tion.  We  may  also  say  to  any  company,  who  act  con- 
sistently, <  I  address  you  as  believers,  and  suspect  the 

*  contrary  of  none  among  you:  but  it  behoves  you  to 
'  examine  yourselves,  and   to  give  diligence,  that  you 

*  may  have  the  full  assurance  of  hope  unto  the  end;  and 
"•  so  be  animated  for  every  service  and  every  trial.'  God 
generally  works  by  means.  The  promise  of  a  plenteous 
harvest  would  not  render  the  husbandman's  diligence 
superfluous,  but  rather  encourage  it:  and  if  an  indivi- 
dual should  so  perversely  interpret  it,  as  to  excuse  him- 
belf  from  labour,  he  would  justly  be  excluded  from  the 
general  benefit. 

P.  ccviii.  *  Jesus,  &c. 'f  Did  our  Lord  ever  say, 
that  he  chose  Judas  "  to  salvation  through  sanctifica- 
*'  tion  of  the  Spirit  and  belief  of  the  truth?"    He  chose 

*  1  Thes.  ii,  12. 

j- '  Jesus  knew  from  the  beginning  who  should  betray  him.  Jesu3  anssver- 
'  ed  them,  *'  Have  not  1  chosen  you  twelve^  and  one  of  you  is  a  devil?  He 
"  spake  of  Judas  Iscariot,  the  son  of  Simon:  for  he  it  was  that  should  betray 
"  him,  being-  one  of  the  twelve;"  '  Jesus  called,  chose,  elected  these  twelve 
'  to    be  his  pcctdiar   disciples,   his   apostles,   his  constant  companions,  his 

*  friends.  He  gave  them  power  to  work  miracles,  to  preach  the  gospel,  to 
'  become  witnesses  of,  and  sharers  in,  his  glory;  to  sit  upon  tw«|^ve  thrones 
'  in  his  kingdom,  judging  the  twelve  tribes  of  Israel — Yet  one  of  these  men 

*  he  declared  to  be  a  devil;  one  of  them  he  knew  would  betray  him;  one  of 
'  them  he  knew  to  be  "  the  son  of  perdition,"  about  to  suffer  such  punish. 

*  ment,  that  it  '*  had  been  good  for  him  if  he  had  not  been  born.''     «  Since 

*  then  Judas  was  one  of  the  chosen,  one  of  those  "  whom  God  gave  to  Christ," 
'  and  since  '^  Jesus  kii«  w  from  the   beginning  that  he  shonld  betray  him," 

*  and  consec|uent!y  be  rejected  and  '^  lost,"  ^  it  is  clear  that  the  chosen  may 

*  depcive  themselves  of  the  advantage  of  "  this  excellent  benefit''  '  of  being 

*  placed  in  a  state  most  favourable  for  the  attainment  of  salvation,  and  that 
"'  foreknowledge  docs  not  imply  control  of  influence  ' 


ON  THE  TOURTH  CHAPTER.         379 

Saul  to  be  king  over  all  Israel;  and  Jeroboam  to  be  king 
over  the  ten  tribes;  and  Cyrus  to  be  the  deliver  of  Judah 
from  captivity;  and  Judas  to  be  an  apostle,  and  to  be 
the  predicted  traitor:  but  is  this  the  same,  as  "  to  be 
"  chosen  in  Christ,  before  tlie  foundation  of  the  world, 
'*  that  we  should  be' holy,  and  without  blame  before 
"  him  in  love;  being  predestinated  to  the  adoption  of 
'•  children,  by  Jesus  Christ  unto  him?"  As  to  any 
other  election,  it  is  wholly  beside  our  subject:  and  no 
man  will  say  that  Judas  was  thus  chosen.  Therefore, 
the  whole  argument  from  this  case  falls  to  the  ground. 
Men  '  may  deprive  themselves  of  this  excellent  benefit, 
'  of  being  placed  in  a  state  most  favourable  for  the  at- 
'  tainment  of  salvation:'  but  the  question  is,  whether  any 
true  believers,  wlio  are  "  called,  and  chosen,  and  faith- 
'*  ful,"  are  thus  left  to  deprive  themselves.  *  Foreknow- 
'  ledge  does  not  imply  control  or  injiuencc. '  It  certain- 
ly does  not  imply  compulsion.  But  *'  the  wrath  of  man 
"  shall  praise  him,"^  (God,)  /'  and  the  remainder  of 
"  wrath  shall  he  restrain."  "  He  stilleth  the  noise  of 
"  the  seas,  and  the  noise  of  the  waves,  and  the  madness 
"  of  the  people."!  Here  is  control^  no  doubt,  implied 
in  foreknowledge,  even  in  respect  of  the  most  wicked 
men;  and  if  mjiuence  be  denied,  the  influence  of  res- 
training grace,  on  *  the  unruly  wills  and  affections  of 
*  sinful  men;'  and  the  influence  of  renewing  grace,  on 
the  minds  of  believers;  the  whole  of  Christianity  is  de- 
nied. But  "  known  unto  God  are  all  his  works  from 
'^'  the  beginning  of  the  world. :|: 

P.  ccix.     '  The  J  8>cc'§     Whatever  other  means  there 

*  Ps.  Ixxvi.  10.  t  Ps.  Ixv.  7-  +  Acts  XV,  18.'' 

§  '  The  observation  of  our  Saviour,  "  When  I  was  daily  wiUi  yoii  in  the 
"  Itmpk',  ye  stretched  forth  no  hands  against  me,"  '  appears  to  indicate  tliat 
'  tliere  were  other  means  by  which  tlic  Son  of  man  might  have  been  delivered 
■■  'jnt©  deadi;  so  that  '.he  v-eason  of  .Tudas  cannot  b*i  comid<°rpd  as  aner.essary 


580  REMARKS  .,     , 

might  be,  by  which  the  Son  of  man  could  have  been 
deUvered  unto  death;  there  could  be  none,  which  were 
not  foreknown:  and  the  way,  in  which  he  was  betrayed 
wsLS  predetermined  and  foretold.  "  The  Son  of  man 
"  goeth  as  it  is  written  of  him."*  "  And  the  Son  of 
"  man  goeth  as  it  was  determined,''''!  *  So  that  the  trea- 

*  son  of  Judas  was  a  necessary  part  of  the  scheme  of 

*  man's  redemption:'  though  Judas  acted  voluntarily, 
without  any  compulsion,  or  any  regard  to  God's  deter- 
mination and  prediction,  in  order  to  gratify  his  own 
avarice. 

P.  ccix.  1. 12.  '-If  gcc.-J  Here  I  am  happy,  in  the 
name  of  most  Calvinists,  and  perhaps  of  all  evangelical 
clergymen,  to  agree  with  his  Lordship,  '  that  works  are 
'  the  necessary  evidence  of  the  security  of  any  man's 
'election;'  nay,  the  only  proof  imaginable  of  his  elec- 
tion. Indeed,  nothing  but  works,  indisputably  "  good 
'*  before  God,"  the  "  fruits  of  the  Spirit,"  can  evidence 
our  election  of  God.^  How  strangely  and  unaccounta- 
bly are  our  sentiments  misunderstood;  that  the  ver}- 
thing,  on  which  we  above  all  other  things  rest  our  plea, 
should  be  supposed  a  conclusive  argument  against  us! 

P.  ccix.  1.  19.     'St,  Paul,  &c.'l[     After  quoting  the 

'  part  of  the  scheme  of  man's  redemiStion.    It  pleased  God  to  make  use  of 

*  Judas,  as  of  other  wicked  men  on  other  occasions,  as  instruments  to  fulfil 

*  his  purpose,  but  they  fiist  made  tliemselves  fit  ai^ents.' 

•  Matt.  xxvi.  24.     Mark  xiv.  21.  \  Luke  xxii.  22. 

\  •  If  the  Calvinists  say,  that  Jiidus  was  never  in  reality  one  of  tlie  elect,  we 

*  may  ask  what  proof  they  can  bring  of  any  difference  between  him  and  the 
'  other  eleven  apostles,  except  work.s?  And  to  g'rant  that  this  is  the  only  dif- 
'  ference,  is  to  grant  that  works  are  necessary  evidence  of  the  security  of  anj, 
'  man's  election.' 

§  1  Thes.  i.  3,  4. 

If '  St.  Paul  says  to  the  Thessalonians,  "  We  give  thanks  to  God  always  for 
"  you  all,  making  mention  of  you  in  our  prayers,  remembering,  without  ceas- 
*<ing,  your  work  of  faith,  and  labour  of  love,  and  patience  of  hope  in  oui 
•'  Lo  d  Jesus  Christ,  in  tlic  sight  of  God  and  our  Father;  knowing,  brethren 
^  beloved,  your  election  of  God:"  'this  is  addressed  to  all  the  Thessalonians. 


ON  THE  FOURTH  CHAPTER.         381 

apostle's  words  to  the  Thessalonlans,  which  I  should 
otherwise  have  adduced,  as  explaining  our  sentiments 
on  the  subject  of  the  last  remark,  it  is  added;  '  This  is 

*  addressed  to  all  the  Thessalonians,  the  whole  body  of 
'  Christians  at  Thessalonica,'  Would  it  not  be  obvious 
from  this  to  consider  Thessalonica  like  London,  or  York; 
in  which  the  bulk  of  the  inhabitants  are  professed  chris- 
tians? But  was  this  really  the  case?  The  history  of  the 
planting  of  a  church,  at  Thessalonica,  is  comprised  in 
few  verses;*  from  which  a  cursory  reader  would  be  apt 
to  conclude,  that  a  very  small  number  were  converted. 
Internal  evidence,  however,  in  this  epistle,  shows,  that  a 
considerable  church  was  collected:  yet,  I  think,  few  will 
deliberately  aver  that  a  twentieth  part  of  the  inhabitants 
of  that  large  city  professed  Christianity.  It  is  also  evi- 
dent, that  the  apostle  was  most  completely  satisfied,  that 
the  professed  christians  there  were  almost  all  true  be- 
lievers, who  showed  their  faith  by  their  works.  His 
words,  however,  are  restricted  to  those,  concerning 
whom,  he  "remembered  their  work  of  faith,  &c;"  from 
which  he  inferred  their  "election  of  God;"  and  cannot 
possibly  be  applied  to  any  other  persons,  mingled  among 
them,  as  tares  amidst  the  wheat;  for  these,  not  having 
living  faith,  unfeigned  love,  and  purifying  hope,  "  were 
**  not  of  them,"  though  living  among  them.  But  the 
apostle  pursues  the  subject:  "  For  our  gospel  came  not 
"  to  you  in  word  only,  but  in  power,  and  in  the  Holy 
"  Ghost,  and  in  much  assurance:  as  ye  know  what  man- 
"  ner  of  men  we  were  among  you  for  your  sake;  and 
"  ye  became  followers"  (or  imitators,  /«/,m«t^/)  "  of  us, 

'  to  the  v.-hole  body  of  christians   at  Thessalonica;   and  the  election  here 

*  spoken  of  means  their  being  called  to  the  knowledge  of  the  gospel;  and 
'  their  "  work  of  faith,  and  labour  of  love,  and  patience  of  hope,"  <  here  com- 

'  mended,  refer  to  the  sincerity  and  firmr^ss  with  wliich  the\  adhered  to 'the- 

*  christian  profession  ' 

*  Acts  xvii.  1 — 0 


382  •        REMARKS 

"  and  of  the  Lord,  having  received  the  word  of  God  in 
*'  much  affliction,  with  joy  of  the  Holy  Gnost:  so  that 
*'  ye  became  ensamples  to  all  that  believe  in  Macedo- 
*'  nia  and  Achaia."*  From  these  proofs,  the  apostle 
inferred  their  "  election  of  God:"  and  can  these  things 
be  found  in  any,  except  true  christians?  Do  they  agree 
to  the  whole  body  of  christians,  so  called,  in  the  church 
of  England,  or  in  any  other  modern  church,  or  churches? 
at  least,  where  any,  except  communicants,  (carefully  ad- 
mitted, and,  acting  inconsistently,  impartially  excluded,) 
form  a  part  of  the  church?  Even  there,  it  may  be  sup- 
posed, that  the  most  zealous  friends  of  that  system, 
would  hardly  think  their  churches,  equal  to  the  church 
at  Thessalonica.  In  the  next  chapter,  he  says:  "  We 
"  thank  God  without  ceasing,  because  when  ye  received 
*'  the  word  of  truth,  which  ye  heard  of  us;  ye  received 
**  it  not,  as  the  word  of  men,  but,  as  it  is  in  truth,  the 
*'  word  of  God,  which  effectually  worketh  also  in  you 
"  that  believe.'*!  Can  this  be  said  of  the  bulk  of  mo- 
dern christian  churches?  But  if  indeed  they  adhered 
with  sincerity  and  firmness,  to  the  christian  profession, 
they  were  certainly  true  christians;  and  their  "  election 
"  of  God,  however  explained,  was  thus  demonstrated,  J 
P.  ccx.  1.  6.    *  God^  &c.'§   The  apostle  had  predicted 

•  1  Tiie-i.  i.  5—10.  1 1  Thes.  11.  13.  \  2  Tlies.  ii.nO— 14. 

§  "  God  hath  from  the  bog'iuaing'  chosen  you  to  salvation,  through  sancti- 
"  fication  of  the  Spu-it,  and  belierof  the  trutii;  whereunto  he  called  jou  by 
"  our  gospel:"  'the  sanctificatlon  of  the  Spunt  and  belief  of  the  trulli,  which 

•  were  common  to  every  true  convert,  are  here  denominated  tlie  "  being 
"  chosen  tw  Salvation;"  that  is,  the  Thessaionians,  by  embracing  Christianity, 
'  were  now  enabled  to  obtain  salvation;  but  that  this  salvation  was  not  cer- 
'  tain,  and  infallible,  is  evident  from  the  numerous  exhortations  and  precepts 

•  contained  in  these  epistles,  and  particularly  from  the  following  earnest  en- 
'  treaty:  "  Furthermore  then  we  beseech  you,  brethren,  and  exhort  you  by 
"  the  Lord  Jesus,  that  as  ye  have  received  of  us  how  ye  ought  to  walk  and  to 
"  please  God,  so  je  would  abound  more  and  more:"  '  a  continual  progress  in 

•  obedience  to  the  instructions  which  St.  Paul  had  given  to  tlie   Tliessalo- 

•  nians,  was  therefore  necessary  on  their  part  to  secure  their  salvation.' 


GN  THE  FOURTH  CHAPTER.         383 

the  grand  apostacy  from  true  Christianity;  and  he  then 
spake  of  those  "  who  received  not  the  love  of  the  truth, 
"  that  they  might  be  saved:  and  for  this  cause  God  shall 
"  send  them  strong  delusion,  that  they  should  believe  a 
"  lie;  that  they  might  all  be  damned,  who  believed  not 
*'  the  truth,  but  had  pleasure  in  unrighteousness."  He 
then  contrasts  his  beloved  children  with  these  persons, 
in  the  words  quoted  below;  but  he  adds  at  the  close, 
*'  to  the  obtaining  of  the  glory  of  our  Lord  Jesus 
"  Christ."*  "  Chosen  from  the  beginning,  through 
"  sanctification  of  the  Spirit,  and  belief  of  the  truth." 
These  *  were  common  to  every  true  convert;'  could  be 
predicted  of  none  but  true  converts;  and  are  here  called 
"  being  chosen  unto  salvation."  Rather  they  are  men- 
tioned, as  the  intermediate  predetermined  steps,  so  to 
speak,  between  election  and  final  salvation,  indispensa- 
bly necessary  to  that  event,  and  included  in  that  election, 
or  purpose.     '  Thtft:  is,  the  Thessalonians,  by  embrac- 

*  ing  Christianity,    were  enabled  to  obtain  salvation.' 
Any  man,  who  hears  the  gospel,  is  enabled  to  obtain 
salvation,  except  as  human  depravity  constitutes  a  moral. 
inability.     *  It  is  acknowledged,  that  man  has  not  the 

-  disposition,  and  consequently  not  the  ability,  to  do 

*  what  is  good  in  the  sight  of  God,  till  he  is  influenced 
'  by  the  Spirit  of  God.'f     '  But  that  this  salvation  was 

*  not  certain  and  infallible,  &.C.'  Let  each  clause  be 
well  considered;  and  especially  the  concluding  clause, 
"  to  the  obtaining  of  the  salvation  of  our  Lord  Jesus 
'*  Christ:"  and  then,  let  every  impartial  man  determine, 
whether  the  apostle  did  not  consider,  the  final  salvation 
of  those,  who  were  thus  chosen  and  called,  as  effectual!)- 
secured.  Is  there  any  thing  in  the  passage  like  an  elec- 
tion of  collective  bodies,  to  external  privileges?  Would 

*  See  on  t).  204,  205,  Rerutation.  7  Page  61,  Refutatio:), 


S84  REMARKS 

the  apostle,  if  now  living,  use  this  decided  language, 
concerning  the  members  of  our  national  church;  or  of 
any  other  church,  in  which  each  individual  was  not, 
even  in  the  judgment  of  charity,  a  genuine  believer  in 
Christ,  showing  his  faith  by  his  works?  Was  any  thing 
like  this  spoken,  concerning  the  national  election  of  Is- 
rael? I  feel  more  concerned  about  this  exposition,  be- 
cause it  subverts  all  the  determined  rules,  by  which  the 
Scriptures  can  be  soberly  interpreted;  and  msikes  words, 
"  the  words  of  the  living  God,"  to  mean,  whatever  best 
suits  the  expositor's  system;  than  because  it  militates 
against  the  doctrine  of  personal  election,  which  I  firmly 
believe,  but  which  many  more  spiritual  and  holy  men, 
cannot  receive.  By  thus  endeavouring  to  explain  pas- 
sages of  Scripture,  to  support  a  favourite  sentiment,  in 
a  sense,  which  the  obvious  grammatical  meaning  will 
not  bear:  we  open  a  door  to  those,  who  wrest  the  Scrip- 
tures, in  the  most  awful  manner,  to  the  destruction  of 
themselves  and  others:  and  when  this  is  done,  by  emi- 
nent persons,  no  tongue  can  express  the  evils,  which 
may  arise  from  it;  though  wholly  undesigned  by  those, 
who  inadvertently  gave  the  example.  Let  us,  at  least,| 
adhere  to  the  plain  grammatical  construction,  even 
those  texts,  which  seem  to  militate  against  our  own  sen*- 
tinients.  The  subject  of  exhortations  has  been  repeat- 
edly considered;  and  Calvinists  in  general  find  no  diffii 
culty  in  using  them,  consistently  with  their  principlesj 
whether  those  principles  be  well  grounded  or  no.  Es- 
pecially, the  exhortation  to  "  abound  more  and  more,' 
is  a  favourite  topick  with  many  of  us,  even  in  respect! 
of  those,  concerning  whose  final  salvation  we  have  littk 
or  no  doubt:  because,  by  "  abounding  more  and  more*j 
in  every  good  work,  christians  may  silence  accusersj 
conciliate  prejudiced  persons,  win  souls,  glorify  Godi 


ON  THE  FOURTH  CHAPTER.  385 

and  do  good  to  men;  in  a  proportionable,  and  almost  in- 
calculable, degree. 

P.  ccx.  last  line.  '  St.  Paul^  Sec.'*  The  apostle  wrote 
the  epistle,  after  his  apprehensions  had  been  fully  re- 
moved, when  *'  Timothy  had  brought  him  good  tid- 
"  ings  of  their  faith  and  love.'"'!  Whatever  made  him 
doubt  of  their  faith  must  certainly  make  him  doubt  of 
their  election;  which  could  only  be  known  by  '  the  work 

*  of  foith,  and   labour  of  love,  and  patience  of  hope.' 

*  Their  election'  was  not  mentioned,  as  a  proof  of  their 
salvation  being  irreversibly  decreed:  but  their  holy 
conduct  was  mentioned,  as  the  evidence  of  their  "  election 
"  of  God."  If  their  works  evidenced,  tliat  they  were  true 
believers,  they  proved  that  "  God  had  not  appointed  them 
*'  to  wrath;  but  to  obtain  salvation  by  our  Lord  Jesus 
"  Christ.  ":[:  The  grand  matter  was  to  prove  their  effec- 
tual calling,  which  could  only  be  done,  by  their  holy 
conduct;  this  showed  their  election,  and  that  implied, 
that  their  salvation  was  irreversibly  decreed.  Let  it  be 
observed,  that  I  only  state  what  our  sentiments  are, 
without  going  out  of  my  way,  to  establish  them,  ex- 
cept as  the  texts  commented  on  do  this.  My  grand  ob- 
ject is  not  to  proselyte  men  to  Calvinism;  but  to  exone- 
rate Calvinists  from  a  load  of  criminality,  which  they 

*  '  St.  Paul  was  also  under  apprehension  "  lest  by  some  means  tbe  tempter 
••  should  have  tempted  them,  and  his  labour  be  in  vain;"  which  could  not 

•  have  been  the  ease,  if  their  election  was  a  proof  of  their  salvation  being  ir- 

*  reverslbly  decreed.     It  appears  from   the  second  Epistle  to  the  Thessalo- 
'  nians,  that  some  of  them  did  "  walk  disorderly,"  and  that  St.  Paul  doubted 

•  whether  they  would  obey  his  precepts,  that  is,  whether  they  would  be  saved; 

•  and  consequently  the  beinjj  from  the  beginning  chosen  by  God  to  salvation, 

*  the  sanctification  of  the  Spirit,  and  tlie  belief  of  the  gospel,  did  not  prevent 

•  disoi'derly  behaviour,  or  necessarily  cause  obedience  to  the  commands   of 
'  an  inspired  apostle.' 

t  1  Thes.  iii.  5—7-  t  1  Thes.  v.  9. 

VOL.   r.  3d 


386  REMARKS 

now  bear,  because  their  sentiments  are  misunderstood. 
Some  of  the  Thessalonians  might  walk  disorderly;  and, 
if  they  persisted  in  disobeying  the  words  of  Christ  by 
'  his  inspired  apostle;'  this  would  prove,  that  they  were 
hypocrites,  and  consequently  had  "  not  been  chosen 
"  unto  salvation,  through  sanctification  of  the  Spirit  and 
''  belief  of  the  truth.'*  "  The  sanctification  of  the 
"  Spirit"  is  "  unto  obedience;"  and  must  be  wholly 
inconsistent  with  wilful,  deliberate,  obstinate  disobe- 
dience. 

P.  ccxi.  1.  15.  *  St.  Paul,  &c.'*  The  passage  here 
referred  to,t  has  been  repeatedly  considered.  Certainl}- 
"  the  remnant  according  to  the  election  of  grace," 
means  the  body  of  Jewish  christians;  real  christians, 
excluding  hypocrites,  an  elect  remnant,  from  an  elect 
nation. 

P.  ccxii.  I.  1.     ^^  As  cojicernhig,  &c."J     Is  it  pos- 

*  ♦  St.  Paul,  in  speaking-  of  the  Jews,  says,  that  as  aniidst  the  idolatry  of 
'  former  times  there  were  7000  men  who  did  not  bow  the  knee  to  the  image 
'  of  Baal,  "  even  so  at  this  present  time  also  there  is  a  remnant  according  to 
•'  the  election  of  grace;"  '  by  which  expression  he  means  the  body  of  the 
'  Jewish  Christians,  as  appears  from  a  following  verse,  "  Israel  hath  not  ob- 
*'  tained  that  v/hicli  he  seeketh  for,  but  the  election  hath  obtained  it,  and  the 
"  rest  were  blinded;"  "  the  election"  *  therefore  denotes  those  of  the  Jews 
*  who  embraced  the  gospel,  and  "  the  rest"  *  are  those  who  rejected  it.' 

t  Rom.  xi.  1 — 7. 

+  "  As  concerning  the  gospel,  they  are  enemies  for  your  sakes:  but,  as 
"  touching  the  election,  they  are  beloved  for  the  fathers  sakes:'' '  the  same 
'  persons,  who  in  the  latter  clause  of  this  passage  are  pronounced  to  be  "  be- 
"  loved  as  touching  the  election,"  '  are  in  the  former  clause  pronounced  to 
'  be  "  enemies  as  concerning  the  gospel:"  '  and  consequently  election  cannot 
'  mean  election  of  individuals  to  salvation.  This  is  said  of  the  unbelieving 
'  Jews,  who  were  "  beloved"  '  as  belonging  to  the  chosen  people  of  God,  antl 
"  enemies,''  '  becau.se  they  rejected  the  gospel.  It  is  remarkable,  that  in  tlie 
'  same  cliapter  St.  Paul  speaks  of  the  twofold  election  of  the  Jews:  in  the 
'  verse  now  under  consideration  he  speaks  of  their  election  to  be  God's 
'  peculiar  people  under  tlie  Mosalck  law,  and  in  the  passage  just  before 
'  quoted  he  speaks  of  their  election  under  the  g'ospel  dispensation,  TJielat- 
'  ter  ho  c^Ms  "  the  election  of  grace;"  '  the  former  the  election  which  makes 


ON  THE  FOURTH  CHAPTER.         S87 

sible,  that  any  reader  caii  confound  the  *'  remnant  ac- 
*«  cording  to  the  election  of  grace,"  with  the   unbeliev- 
ing nation  of  Israel,  as  elected  to  outward  privileges? 
The  two  companies  are  expressly  distinguished,  and 
even  contrasted.     The  election  had  obtained  the  bles- 
sing, "  the  rest  were  blinded,"* — Could  'the  body  of 
'  Jewish  christians,'  be  meant  by  those,  to  whom  "  God 
"  had  given  the  spirit  of  slumber,  &c?"  By  those,  who 
''  as  concerning  the  gospel  are  enemies  for  your  sakes?"  \ 
In  what  sense,  were  Jewish  christians  enemies  to  God, 
for  the  sake  of  the  Gentile  converts?  Nothing  can  possi- 
bly be  clearer,  than  that  the  personal  election  of  that  rem- 
nant of  Jews,  who  embraced  the  gospel,  is  carefully  dis- 
tinguished from  the  national  election  of  tlie  Jews,    in 
Abraham,  Isaac,  and  Israel:  and  that  the   former  is  in- 
compatible with  rejecting  the  gospel,  and  continuing  en- 
emies to  God,  and  the  latter  is  not.     Whatever  con- 
struction may  be  put  on  the  term  "  election  of  grace;" 
no  man,  who  deliberately  reads  the  chapter,  can  doubt, 
but  that  the  election  of  those  who  embraced  the  gospel, 
and  the  election  of  those,  who  rejected  and  opposed  it, 
must  be  distinct,  in  all  respects.  The  interpretation  of  the 
-national  election  of  Israel,  as  connected  with  the  future  ac- 
complishment of  many  prophecies,  is  not  the  subject  of 
this  publication:  but  it  is,  absolutely  demonstrable,  that  the 
remnant  "  of  believing  Jews,  according  to  the  election 
"  of  grace,"  is  totally  different  from  the  election  of  the 
nation,  for  the  sake  of  Abraham,  Isaac,  and  Jacob.     An 
election  within  an  election.     And  this  is  all,  that  the  ar- 
gument requires. — 'Consequently  election  cannot  mean, 
'  election  of  individuals  to  salvation.'     Consequently, 

'  them  still  "  beloved"  '  notwithstanding  their  unbelief,   "  for  the  fathers' 
"  sakes,"  '  on  account  of  their  descent  from  Abraham,  Isaac,  and  Jucoh.' 
*  Rom.  xi.  7—28.  T  Rom,  x\.  28. 


388  REMARKS 

election  does  not  always  mean,  *  election  of  individuals 
'  to  salvation.'  This  the  premises  fairly  prove,  but  ncr 
more,  and  to  this  we  have  no  objection. — '  This  is  said 
'  of  the  unbelieving  Jews.  Were  then  "  the  remnant 
"  according  to  the  election  of  grace,"  to  which  the  apos- 
tle joined  himself,  *  unbelieving  Jews?'  If  not,  another 
totally  distinct  election  must  be   intended. — '  It  is  re- 

•  markable,  that  ia  the  same  chapter,  St.  Paul  speaks 
'  of  a  two-fold  election  of  the  Jews.'  Surely,  not  the 
same  election  of  the  believing,  and  the  unbelieving 
Jews!  This  establishes  our  position  of  a  national^  and  a 
personal  election:  the  one  to  outward  advantages,  the 
other  to  eternal  salvation. 

'  P.  ccxii.  1.  24.  '  St.  Paul,  &c.'*  This  passage 
from  St.  Paul,  proves  that  God  does  not  save  his  elect, 
except  by  means  and  instruments;  neither  does  he  ac* 
complish  prophecies,  or  perform  his  promises,  in  any 
other  way.  Yet  "  the  Scripture  cannot  be  broken;" 
the  promises  shall  infallibly  be  performed.  "  Heaven 
"  and  earth  shall  pass  away,  but  my  words  shall  not  pass 
"  away."t  *'  His  counsel  shall  stand,  and  he  will  do 
*'  all  his  pleasure." — "  There  shall  be  no  loss  of  any 
"  man's  life  among  you."  *'  Except  these  abide  in  the 
"  ship,  ye  cannot  be  saved.  "J  "  Behold  there  came  a 
"  prophet  unto  Ahab, — saying,  Hast  thou  seen  all  this 
"  great  multitude?  Behold  I  will  deliver  it  into  thy 
'"  hand  this  day; — And  Ahab  said,  By  whom?  And  he 

•  *  St.  Paul  says  to  Timothy,  "  1  enrlure  all  tilings  for  the  elect's  isake, 
"that  they  may  also  obtani  the  salvation  which  is  in  Clirist  Jesus,  witli 
•'  eternal  glory:"  'St.  Paul  tlierefore  submitted  to  his  suHerings  and  labours 

•  with  a  view  of  promoting  and  securing  the  salvation  of  the  elect,  and  coh- 

•  sec[ucntly  he  did  not  consider  their  salvation  as  certain,  but  as  depending 

•  upon  the  success  of  his  exertions.     Tliis  is  perfectly  consistent  with  tlu 

•  idea  of  the  elect  being  christian  converts  in  general,  who  might  or  might 
'  not  be  saved,  but  cannot  be  reconciled  with  t!ie  Calvinistick  notion,  that  the 
'  elect  are  persons  infallibly  destined  to  salvation.' 

f  Matt.  xxiv.  35.  \  Acts  xxvii.  22—25.  32. 


ON   THE    FOURTH    CHAPTER.  389 

"  said,  Thus  saiththe  Lord,  Even  by  the  young  men 
*'  of  the  princes  of  the  provinces.  Then  he  said,  Who 
•'  shall  order  the  battle?  And  he  answered.  Thou."* 
The  certainty  of  the  event  is  inseparable  from  the  use 
of  the  appointed  means:  and  he,  who  decreed  the  one, 
as  certainly  decreed  the  other  also.     *  They  shall  be 

*  saved,  for  I  will  send  Paul  to  preach  the  gospel;  I  will 

*  bless  his  word;  they  shall  repent,  believe,  love,  obey,  and 
'  persevere  to  the  end.'  The  words  of  the  apostle  also 
prove,  that  he  did  not  expect  to  succeed  to  the  salva- 
tion of  any  except  the  elect:  but,  as  he  knew  not  who 
these  were;  he  proceeded  in  "  his  work  and  labour  of 
*'  love,"  without  being  influenced  by  that  considera- 
tion.— '  The  salvation  of  the  elect  depended  upon  the 

*  success  of  his  exertions:'  but  on  whom  did  the  suc- 
cess of  his  exertions  depend?  "  God  hath  from  the  be- 
"  ginning  chosen  you  unto  salvation,  through  sanctifica- 
"  tion  of  the  Spirit,  and  belief  of  the  truth;  whereunto 
"  he  called  you  by  our  gospeL"t  *'  Paul  planted, 
"  ApoUos  watered;  but  God  gave  the  increase."  "  And 
"  other  sheep  I  have,  which  are  not  of  this  fold:  them 
"  also  must  I  bring,  and  they  shall  hear  my  voice. "f 
The  apostle  was  sent  by  the  divine  Saviour,  to  accom- 
plish this  purpose,  in  the  conversion  of  those  Gentiles, 
which  the  Father  had  given  unto  him.  "  Be  not  afraid, 
•'  but  speak  and  hold  not  thy  peace; — for  I  have  much 
**  people  in  this  city."§  Were  these  people  of  Christ, 
already  believers?  Or  were  they  those,  wlio,  having 
been  chosen  in  Christ,  were  to  be  '*  called  according  to 
"  his  purpose,"  by  the  ministry  of  the  apostle?  If  by 
'  Christian  converts  in  general,'  all  those  are  meant, 
who  '  called  themselves  christians,'  and  appeared  to  be 

•   1  Kings  XX  13,  14.  f  2  Thes.  ii.  13,  14.  ^  John  x.  16.  28,  29. 

4  Acts  xviii.  9,  10. 


390  REMARKS 

such  even  to  the  apostle,  they  '  might  or  might  not  be 
*  saved : '  for  they  might  not  all  be  true  believers;  and 
might  not  belong  to  "  the  election  who  obtain"  the 
blessing:  but  how  the  passage  is  irreconcilable  to  the 
notion,  that  the  elect  are  persons  infallibly  destined  to 
salvation,  does  not  appear;  whether  that  notion  be  well 
grounded  or  not. 

P.  ccxiii.  1.  11.  The  words,  "for  the  elect's  sake," 
in  the  Scripture  here  quoted,*  are  inapplicable  to  the 
case  of  christians,  of  those  times,  which  are  spoken  of. 
The  Jewish  converts  to  Christianity  were  not  exposed 
to  any  peculiar  dangers,  by  those  calamities  which  be- 
fel  the  nation;  they  separated  from  them,  before  the 
desolations  began,  believing  the  word,  and  observing 
the  directions  of  their  Lord;  and  they  were  generally 
exempted  from  them.  But  had  not  those  days  of  tri- 
bulation been  shortened,  the  nation  must  soon  have 
been  extirpated.  Yet  as  God  had  purposed  to  bring 
forth  an  elect  people  from  among  the  Jews,  in  after  ages; 
he  was  pleased  to  shorten  those  days,  and  to  preserve  a 
remnant,  who  continue  a  separate  people,  to  this  day, 
but  who  shall  at  length  be  "  grafted  into  their  own  olive 
"  tree." — *'  Thus  saith  the  Lord:  As  the  new  wine  is 
"  in  the  cluster,  and  one  saith,  Destroy  it  not,  for  a 
'*  blessing  is  in  it:  so  will  I  do  for  my  servants'  sake, 
*'  that  I  may  not  destroy  them  all.  And  I  will  bring 
**  forth  a  seed  out  of  Jacob;  and  out  of  Judah  an  in- 
"  heritor  of  my  holy  mountain:  and  mine  elect  shall  in- 
"  herit  it,  and  my  servants  shall  dwell  there. "f  The 
extirpation  of  the  Jews  would  not  have  hindered  the 
eternal  salvation  of  one  true  christian,  any  more  than  that 
of  one  person  who  was  chosen  to  salvation;  and  there- 
fore to  interpret  the  words  of  either  of  them  must  be 

•  Matt.  xxiv.  21,  22.  f  Is.  Ixv.  S,  9-     Sec  also  l'^.  vi.  13 


ON    THE    FOURTH    CHAPTER.  '391 

wrong.  But  in  the  nation  of  Israel,  even  when  reject- 
ed, and  most  dreadfully  punished,  for  crucif}- ing  Christ, 
persecuting  his  church,  and  opposing  the  gospel,*  there 
was  an  elect  seed.  Millions,  I  speak  with  confidence, 
many  millions,  of  that  scattered  race,  will  yet  become 
true  christians,  and  blessings  to  the  world  at  large. 
Upon  what  other  interpretation  of  the  passage,  could  the 
preservation  of  a  remnant,  of  the  unbelieving  Jews, 
from  death,  be  "  for  the  elect's  sake,  whom  he  hath 
"  chosen?"f 

P.  ccxiii.  1.  Note.  ^  It  appears,  h.o.J'X  This  note 
seems  very  well  founded:  but  how  can  it  agree  with  the 
elect,  here  signifying  christians^  For  the  calamities 
which  befel  the  Jews,  not  the  persecutions  to  which 
Christians  were  exposed,  were  evidently  meant:  indeed 
this  is  allowed  in  The  Refutation.  The  preserving  of  a 
remnant  of  Jews,  was  a  distinct  thing  from  the  temporal 
preservation  of  Christians. 

P.  ccxiii.  2d  Note.  '  The  words,  hc,^§  The  words, 
"  the  elect,"  in  this  verse  must  mean  either  true  chris- 
tians, or  those  chosen  to  salvation;  for  the  context  re- 
lates not  to  those  who  destroyed  men's  lives,  but  to 
those  who  seduced  and  deceived  them  with  false  doc- 
trines, and  lying  pretences  and  miracles.  St.  Paul 
doubted  whether  all  his  exertion  would  enable  him  to 


*  1  Thes.  ii.  15,  16.  f  ^^^^^-  ^'''-  20. 

i  '  It  appears  from  the  context,  that  tlie  word  "  saved"  '  does  not  here 
'  relate  to  eternal  salvation,  but  to  preservation  in  this  world.' 

§  '  The  words  of  the  original,  u  S'uv^lov,  Matt.  xxiv.  24,  do  not  imply  phy- 
'  sical  impossibility,  but  only  a  great  degree  of  difficulty:  thus  St.  I'aul 
-"  hasted,  if  it  were  possible  for  him,  »  ^uvalov  w  «u]*,..to  be  at  Jerusalem 
*'  the  day  of  Pentecost,"  Acts  20.  v.  16. — 'the  thing  itself  was  possible,  but  it 

*  required  exertion,  and  St.  Paul  did  all  he  could  to  accomplish  it.     In  like 
'  manner  it  was  possible  for  the  elect  to  be  deceived,  and  it  was  here  pre- 

*  dieted  by  our  Saviour,  tliat  the  fidse  prophets  would  do  all  they  could  to 

*  effect  it,  "  to  bewitch  those,  that  they  should  not  obey  the  ti-uth,  before 
"  whose  eyes  Jesus  Christ  had  been  evidently  set  forth." 


392  REMARKS 

reach  Jerusalem  before  Pentecost.  The  thing  itself  was 
possible,  if  winds  and  waves,  or  pirates,  he.  did  not 
prevent  it.  He  must  do  his  best;  but  a  storm  or  a  ship- 
wreck, might  defeat  hi-j  purpose.  It  was  also  possible, 
for  the  elect  to  be  deceived;  nay,  they  would  be  de- 
ceived, if  God  did  not  prevent  it.  But  the  words  of 
our  Lord,  show,  (as  we  think,)  that  God  had  engaged, 
to  prevent  it;  and  therefore  it  was  not  possible  for  the 
seducers,  to  deceive  the  very  elect;  as  if  God  had  en- 
gaged to  give  the  apostle  a  safe  and  speedy  voyage  and 
journey  to  Jerusalem.  *'  With  all  deceivableness  of 
"  unrighteousness  in  them  that  perish,  because  they  re- 
"  ceived  not  the  love  of  the  truth,  that  they  might  be 
<*  saved. — Who  believed  not  the  truth,  but  had  plea- 
•*  sure  in  unrighteousness."*  It  was  possible  and  easy 
to  deceive  persons  of  this  character:  but  not  those,  who 
had  "  received  the  love  of  the  truth,  that  they  might  be 
**  saved;"  who  believed  the  truth,  who  hated  sin,  and 
loved  righteousness;  because  God  would  preserve  them 
from  fatal  delusion. 

P.  ccxiv.  1.  18.  '  Immediately y  &c.'t  "  The  elect"| 
most  obviously  denotes  those,  who  were  previously 
chosen.^  and,  in  consequence,  were  called  by  the  preach- 
ing of  the  gospel.  In  what  other  sense,  could  they  be 
*'  his  elect,"  before  they  were  actually  gathered  into 
the  church? — "  He  should  gather  together  in  one,  the 
"  children  of  God  that  were  scattered  abroad"^  That 
is  those  whom  he  had  predestinated  to  the  adoption 
«'  of  children  by  Jesus  Christ  unto  himself,  according 

•  2  Thes.  ii.  9—14. 

I  « Immetliittely  after  the  destruction  of  Jerusalem  he  will  send  his  mes- 
<  sengers  or  ministers  into  every  quarter  of  the  world  to  preach  his  religion, 
« who  will  gather  into  one  holy  Catholiclc  Church  all  who  shall  embrace  and 
*  (sincerely  believe  it.' 

%  Matt.  xxiv.  28—"  f.  §  .Tohn  xi.  52. 


ON    THE    FOURTH    CHAPTER.  393 

"  to  the  good  pleasure  of  his  will."*  '  They  who  be 
^  endued  with  so  excellent  a  benefit  of  God,  be  called 

*  according  to  God's  purpose,  by  his  Spirit  working  in 

*  due  season.*!     So  that  '  there  is  firm  ground  for  con- 

*  sidering  the  elect,  here  spoken  of,  as  persons  selected 
'  by  an  irreversible  decree  of  God  for  salvation  in  the 
'  life  to  come:'  and  it  has  been  repeatedly  shown,  that 
'  such  an  idea  is  perfectly  reconcilable  with  the  cau- 

*  tions,  which  our  Saviour  gave  his  disciples  on  this  oc- 

*  casion;'  for  he  who  purposes  the  end,  appoints  also 
the  means  by  which  it  shall  be  attained:  and  his  precept, 
not  his  decree,  is  the  rule  of  our  duty. 

P.  ccxvi.  1. 12.  *  A''ot  the  J  &c.'J  No  other  intima- 
tion of  the  decree  of  God  is  here  given;  unless  the 
words,  "the  elect  of  God,  holy  and  beloved, "§  imply 
the  source  of  the  special  character  and  blessedness  of 
the  christians  at  Colosse.     But  '  their  salvation  is  not 

*  spoken  of,  as  depending  on  themselves,' at  least  in  this 
passage.  In  the  other  text,  which  is  quoted,!!  it  is  in- 
deed inseparably  connected  with  their  *'  continuance  in 
"  the  faith:"  for  none  except  those,  who  "  endure  to  the 
"  efid,  shall  be  saved."  The  only  question  is,  Whether 
we  ought  to  depend  on  ourselves,  on  our  own  hearts  and 
resolutions,  or  on  the  promises,  faithfulness,  and  grace 
of  God,  in  respect  of  this  "  continuance  in  the  faith," 
this  "  patient  continuance  in  well  doing,"  to  the  end  of 
life.  Self-dependence  is  not  inculcated  in  Scripture, 
but  directly  the  contrary, j|     "The  heart  is  deceitful 

•  Eph.  i.  5.     See  also  John  x.  16.    Acts  xviii.  10.    2  Thes.  ii.  13,  14. 
f  Art.  xvii. 

^  •  Not  the  slightest  intimation  is  given  of  any  decree  of  God  by  which 
'  their  salvation  was  made  certain;  but,  on  the  contrary,  their  salvation  is  re- 

*  presented  as  depending  upon  themselves,  upon  their  "  continuing  in  tlie 
*'  faith,  grounded  and  settled,  and  not  moved  away  from  the  liope  of  the  gos- 
"  pel." 

§  Col.  iii.  1 1, 12.  U  Col.  i.  23.  ||  Prov.  iii.  5.    xxviii.  26. 

vol,.  I.  3  E 


S94  REMARKS 

**  above  all  things;"  how  can  we  then  depend  on  it? 
"  Who  are  kept  by  the  power  of  God,  through  faith, 
"  unto  salvation."*     *  O  Lord  God,  who  seest  that  we 

*  put  no  trust  in  any  thing  that  we  do,  &c.'t  They, 
"  who  do  not  continue  in  the  faith,"  resemble  the  hear- 
ers represented  by  the  seed  sown  on  stony  ground,  who 
"  had  no  root  in  themselves;"  not  those,  "  who,  receiv- 
"  ing  the  word  in  an  honest  and  good  heart,  keep  it,  and 
"  bring  forth  fruit  with  patience.  "| 

P.  ccxvii.  It  is  readily  allowed,  that  the  election, 
spoken  of  in  the  passage  to  which  this  page  refers;^ 
does  not  relate  to  a  future  life,  but  to  the  *  election  of 

*  the  descendants  of  Jacob  to  be  God's  peculiar  people, 
'  in  preference  to  the  descendants  of  Esau.'  The  cha- 
racter of  Esau,  is  marked  with  sufficient  disapprobation 
in  Scripture;  but  concerning  his  final  doom  we  know 
nothing:  nor  is  it  implied  in  the  words,  •'  Esau  have  I 
"  hated;"  as  might  easily  be  shown,  if  that  were  our 
subject.  But  does  not  the  apostle  adduce  this  instance, 
as  an  illustration  of  another  election^  concerning  which 
he  was  treating?  Certainly  the  illustration,  and  the  sub- 
ject illustrated,  cannot  both  be  precisely  the  same.  Now 
the  subject  to  be  illustrated  was  this:  *'  They  are  not  all 
*'  Israel,  which  are  of  Israel."  There  was  then  an  Is- 
rael within  an  Israel:  one  elected  to  outward  advantages, 
another  elected  to  eternal  life.  A  race  chosen  collec- 
tively; and  from  among  them,  a  remnant  of  this  race 
chosen  personally.  The  illustration  is  taken,  from  the 
Lord's  not  choosing  all  the  posterity  of  Abraham  and 
Isaac:  but,  passing  by  the  descendants  of  Ishmael  and 
Esau,  confining  the  promised  blessing  to  the  posterity 
of  Jacob.     In  the  case  of  Isaac,  Abraham's  only  son  by 

•  1  Pet.  i.  5.  t  ^ol.  for  Sesagesima  Sunday.  \  ]Luke  viii.  4— 1  > 

I  Rom.  ix.  10—13. 


ON  THE  FOURTH  CHAPTER.         305 

Sarah,  and  the  child  of  promise,  as  distinguished  from 
his  descendants  by  a  bondwoman,  the  illustration  was 
not  so  clear:  but  Esau  and  Jacob,  twin  brothers  of  one 
mother;  one  chosen,  the  other  passed  by;  one  "loved, 
"  the  other  hated;*'  the  elder  rejected,  and  the  younger 
preferred;  before  either  of  them  was  born,  or  had  done 
good  or  evil;  was  full  to  the  point:  and  in  fact  lies  open 
to  all  those  specious,  yet  groundless,  objections,  which 
are  made  to  personal  election.  It  was  "  that  the  pur- 
*'  pose  of  God  concerning  election  might  stand,  not  of 
**  works,  but  of  him  that  calleth." 

P.  ccxvii.  1.  18.  '  The  zuord,  hc.^  The  Words  re- 
probatCf  and  reprobation  are  never  used  in  Scripture,  in 
the  sense,  which  many  Calvinists  have  put  upon  them. 
This  is,  I  believe,  the  general  opinion  of  modern  Cal- 
vinists. At  least  I  can  have  no  objection  to  the  critical 
observations  on  this  subject,  contained  in  the  following 
pages.     '  Indeed  the  whole  mass  of  them,'  (the  Jews,) 

*  was  proved  to  be  refuse  metal,  and  not  silver,  as  it 

*  once  appeared  to  be.'—'  In  this  way,  he,'  (St.  Paul,) 

*  sought  and  possessed  the  assurance,  that  he  should 

*  not,  after  having  preached  to  others,  (like  the  heralds 

*  who  called  the  combatants  to  the  conflict,)  be  himself 
'  rejected,  as  having  no  title  to  the  incorruptible  crown.' 
'  In  righteous  judgment,  God  "  gave  them  up  to  a  re- 
"  probate  mind,"   '  that  they  should  foolishly  and  per- 

*  versely  prefer  the  most  shameful  and  pernicious  prac- 
'  tices,  to  those  which  are  decent,  honourable,  and  be- 

*  coming  rational  creatures.'— '  These  false  teachers 
'  withstood  the  truth,  by  deceiving  men  with  a  false  gos- 

*  pel,  and  various  lying  pretences:  being  corrupt  and 
'  depraved  in  their  minds,  alienated  from  the  faith  of 

*  *  The  word  reprobate,  or  reprobation,  as  used  by  Calvin,  refers  to  a  sup- 
'  posed  decree  of  God;  but  we  shall  find  it  used  in  a  very  different  setise. 
'  both  in  the  Old  and  New  Testament.' 


^^96  ttEMARKb 

'  Christ,  and  rejected  by  God  as  hypocrites  or  apos- 

*  tates.' — *  Their  conduct  proved  them  to  be  abomina- 
'  ble  and  disobedient,  and  to  every  good  work  rejected 

*  by  God,  and  given  up  to  judicial  blindness.'* — Repro- 
bates. *  Thus  the  apostle  calls,  in  this  place,  not  those, 
'  who  are  not  divinely  elected  to  eternal  life;  (for  they 

*  who  still  continue  in  their  sins,  not  being  yet  effectu- 

*  ally  called,  are  not  directly  to  be  considered  as  "  ves- 
"  sels  of  wrath,"  '  nor  those  who  after  their  calling  fall 
'  into  grievous  sins,)  but  such  as  at  present  are  not  ap- 
*" proved.''     (Beza.) — 'It  does  not  appear  to  me,  that 

*  either  the  original  word,  or  our  English  word  repro- 
'  bates^  is  ever  used  in  Scripture,  as  the  opposite  to  elect; 

*  and  as  to  reprobation^  it  is,  I  apprehend,  a  scriptural 

*  idea^  (for  they  who  are  not  chosen^  must  be  rejected^ ) 

*  but  not  a  scriptural  word  in  any  sense.'  (Indeed  no 
Greek  word  answering  to  it,  is  found  in  the  common 
Lexicons.) — '  Not  that  he,'  (St.  Paul  and  his  friends) 
'  should  appear  approved^  by  the  submission  of  all  par- 

*  ties  to  his  authority:  but  that  they  might  do  what  was 
'  right,  and  becoming  them;  though  it  should  occasion 
^  him  to  be  disapproved  ux\^  censured. 'f 

P.  ccxxv.  ''  It  appears i  &c.'|  The  words  reprO' 
bates,  reprobation.,  &c.  it  is  allowed,  are  not  used  in  the 
sense,  which  some  Calvinists  have  affixed  to  them:  but 
the  same  concession  cannot  be  made  in  respect  of  the 
word  election^  or  elect.  The  Calvinistick  doctrines, 
however,  receive  no  support  from  the  texts,  which  his 
Lordship  had  been  considering;  nor  do  they  need  it. 

•  Notes  on  Jer.  vi.  27— oO.    1  Cor.  ix.  27-     Rom.  i.  28.    2  Tim.  iii.  8.    Tit 
i.  16.  ill  Family  Bible,  by  the  Aullior of  these  Kemaiks. 
\  Notes  in  Family  Bll)le  on  2  Cor.  xiii.  6 — 10. 
\  '  It  appears  then  that  the  Calvinistick  doctrines  of  election  and  reproba- 

*  tion  can  receive  no  countenance  from  the  passage*  of  Scripture,  in  which 
'  these  words  occur,  since  they  are  used  in  senses  very  difl'erent  from  those, 

*  which  the  advocates  for  absolute  decrees  affix  to  them.' 


ON  THE  FOURTH  CHAPTER.         397 

Having  given  this  opinion,  in  respect  of  the  worda  in 
question;  it  would  be  unmanly,  should  I  shrink  from  an 
avowal  of  my  sentiments  on  this  subject.     The  idea  of 
rejection  must  be  excited  in  the  mind  with  that  of  elec- 
tion ^  however  understood.     If  any  were   "  chosen  in 
*'  Christ  before  the  foundation  of  the  world,  that  they 
"  should  be  holy,  &c;"  all  who  were  not  thus  chosen, 
were  passed  by.     It  was  the  will  of  God  to  leave  them 
in  the  state,  into  which  it  was  foreseen  they  would  be 
reduced  by  sin;  and  to  all  the  consequences  of  their 
guilt  and  depravity.     In  this  state,  if  salvation  be  altoge- 
ther of  grace ^  all  men  might  most  justly  have  been  left. 
No  wrong  will  ever  be  done  to  any  one:   God  will  not 
punish  any  man,  who  does  not  deserve  it,  nor  more  than 
he  deserves;  as  he  could  not  possibly  decree  to  do  that, 
which  it  is  infallibly  certain  he  never  will  do.     The 
question  therefore  is,  whether  God,  consistently  with 
justice,  can  leave  any  part  of  the  human  race  finally  to 
perish  in  their  sins:  for  it  could  not  be  unjust,  pre- 
viously to  decree  that  which,  when  actually  accom- 
plished, is   undeniably  just.     If  mercy  were   a  debt^ 
which   God  owed  to  his  rebellious  creatures;  it  would 
lose  its  very  nature:  and,  if  not  a  debt,  they  who  obtain 
mercy  are  under  immense  obligations;  but  no  injury  is 
done  to  others.     And,  if  salvation  itself  be  unmerited 
mercy,  mercy  contrary  to  our  deservings,  every  thing- 
relating  to  it  must  also  be  mercy.     The  gift  of  the  Sa- 
viour, the  *  means  of  grace,'  the  life-givi[ig  Spirit,  the 
willing  mind,  as  produced  by  special  preventing  grace: 
all,  or  any  of  these  may  be  withheld,  in  perfect  consis- 
tency with  justice;  and  where  they  are  granted,  men  are 
laid  under  additional  obligation,  to  "  the  God  of  all 
"  grace."     This  "  grace  hath  abounded  towards  us  in 
"  all  wisdom  and  prudence." — What  he  may  Justly 
withhold  at  the  time,  that  he  might  justly  decree  from 


398  REMARKS 

the  beginning  to  withhold.  The  uhole  is  directed 
"  according  to  the  purpose  of  him,  who  worketh  all 
*'  things,  according  to  the  counsel  of  his  own  will."* 
But  that  is  the  will  of  infinite  wisdom,  justice,  truth, 
and  love;  which  always  willeth  what  is  most  proper,  and 
for  the  most  satisfactory  reasons;  though  he  does  not 
deign  to  inform  us  of  them.  At  the  same  time,  his  se- 
cret purpose  is  perfectly  consistent  with  his  revealed 
will:  being  unknown  to  us,  except  by  accomplishment, 
it  is  neither  the  rule,  nor  the  motive,  of  our  conduct: 
and,  however  we  interpret  the  preceding  words  of  our 
Lord,  "  All  that  the  Father  giveth  me  shall  come  to 
"  me;"  the  subsequent  assurance,  "  and  him  that 
"  Cometh  unto  me,  I  will  in  no  wise  cast  out;t"  may 
most  confidently  be  depended  on.  "  Heaven  and  earth 
*'  shall  pass  away,  but  his  words  shall  not  pass  away."| 
P.  ccxxvi.  1.  1.  '  The  Jews,  £cc.'§  The  whole 
body  of  professed  christians  are  never,  throughout  the 
New  Testament,  called  *'  the  elect  people  of  God,"  in 
a  national  capacity,  independent  of  personal  character, 
as  Israel  of  old  was.  The  terms  to  this  effect,  when 
used  concerning  christians,  as  it  has  been  shown,  are  al- 
ways connected  with  those  "  things,  which  accompany 
"  salvation;"  or  with  some  vi^ords,  which  fix  the  mean- 
ing to  true  believers  exclusively.  The  case  is  the  same, 
in  our  liturgy  and  authoritative  books.    '  God  the  Holy 

•  Eph.  i.  11.  I  John.  vi.  37.  +  Matt.  sxiv.  35. 

§  *  The  Jews  first,  and  the  Christians   afterwards,   were  the  elect  people    ) 

'  of  God.     God  gave  the  law  to  tlie  Jews  by  the  hands  of  Moses,  and  the  gos- 

,  'pel  to  the  Christians  by  his  own  blessed  Son  Jesus  Christ,  as   tlie  rule  of    • 

'  their  respective  lives.     God  was  pleased,  both   by  the  law  and  by  the  gos- 

'  pel,  to  enter  into  covenant  with  his  chdser.  people  the  Jews  and  Cliristians; 

*  to  promise  reward  to  the  obedient,  and  to  threaten  punishment  to  the  diso- 

*  bedicnt.  But  neither  in  the  law,  nor  in  the  gospel,  does  he  promise  certain 
'  and  infallible  salvation,  or  threaten  absolute  and  inevitable  perdition,  to  any 
'  number,  or  to  any  description,  of  persons,  except  as  they  shall  or  shall  not 
'  comply  with  the  expressed  conditions.' 


ON  THE  FOURTH  CHAPTER.  399 

"^  Ghost,  who  sanctifieth  me,  and  all  the  elect  people  of 
'  God. '  Mark  the  variation  of  language:  '  God  the  Son, 
'  who  hath  redeemed  me  and  all  mankind.'*— 'God  the 

*  Holy  Ghost,  who  sanctifieth  me,  and  all  the  elect  peo- 

*  pie  of  God.'  The  former  is  spoken  of  sis  general,  the 
latter  as  special.  But  are  all  professed  christians,  through 
populous  nations,  sanctified  by  the  Holy  Ghost?  If  not, 
how  can  it  be  supposed,  that  they  are  here  called  the  elect 
people  of  God?  Have  mercy  '  on  all  Jews,  Turks,  infi- 

*  dels,  and  hereticks;  and  take  away  from  them  all  ig- 

*  norance,  hardness  of  heart,  and  contempt  of  thy  word; 

*  and  so  fetch  them  home,  blessed  Lord,  to  thy  flock, 
'  that  they  may  be  saved  among  the  remnant  of  the  true 
■  Israel.'!  This  "  remnant  of  the  true  Israel,"  is  "  the 
"  elect  people  of  God,"  among  professed  christians; 
even  "  a  remnant  according  to  the  election  of  grace,"— • 
'  That  this  child  may  receive  the  fulness  of  thy  grace, 
"  and  ever  remain  in  the  number  of  thy  faithful  and 
^  elect  children. 'J     Here  elect  is  joined  with  *  fulness 

*  of  grace,'  with  being  *  faithful,'  or  believing;  and  with 
being  '  the  children  of  God.'  And  surely  more  is  meant, 
than  continuance  in  the  outward  profession  of  chris- 
tianity! 

The  nature  of  the  primitive  churches,  and  their  great 
dissimilarity  to  the  state  of  things  among  professed 
christians,  at  present,  has  been  repeatedly  noticed:  and 
surely  no  one,  after  serious  consideration,  can  think,  that 
the  apostles  would,  if  now  living  on  earth,  address  the 
whole  body  of  nominal  christians,  belonging  to  our  es- 
tablished church,  as  saints,  as  '*  holy  brethren;"  as 
"  chosen  in  Christ,  that  they  should  be  holy,  and  with- 
"  out  blame  before  him  in  love;"  as  "  holy  and  beloved!" 
Much  less  then  would  he  so  address  the  aggregate  mul- 

*  Church  Catechism,    f  Third  Col.  for  Good  Friday.    +  Baptism  of  Infants, 


400  REMARKS 

titude,  belonging  to  the  Greek  church,  or  the  church  of 
Rome,  in  this  language.  Yet  the  argument  equally  in- 
cludes all,  who  are  called  christians. — The  word  *  des- 
'  cription,'  is  ambiguous;  if  it  mean  any  thing  except 
character^  the  proposition  may  be  maintained;  but  both 
promises  and  threatenings  are  made  to  men,  as  bearing 
certain  characters,  and  not  independent  of  those  cha- 
racters. The  condition  of  the  law  is  perfect  obe- 
dience; and  **  Cursed  is  every  one,  who  continueth 
*'  not  in  all  things  written  in  the  book  of  the  law  to  do 
*'  them."  The  gospel  requires  "  faith  which  worketh 
«'  by  love,"  and  which  is  accompanied  by  repentance, 
and  manifested  by  habitual  unreserved  obedience. 
These  things  form  the  character,  or  the  '  description* 
of  men,  to  whom  the  promises  are  made,  which  promises 
certainly  and  infallibly  ensure  salvation  to  those,  who 
are  interested  in  them.  But  as  the  wicked  may  turn 
from  his  wickedness  and  escape  the  threatened  punish- 
ment, which  yet  will  be  certainly  and  infalliby  inflicted 
on  those  who  die  in  their  sins:  so,  on  the  other  hand, 
the  only  question  is,  whether  they  who  repent,  believe 
in  Christ,  love  God,  and  man,  and  are  partakers  of  the 
Spirit  of  sanctification,  do  eyer  turn  finally  from  their 
righteousness,  and  come  short  of  the  blessings,  which 
are  secured  to  those  who  love  God. 

All  the  hope  and  salvation  of  the  Israelites  was  de- 
rived, properly  speaking,  from  the  gospel;  of  which 
their  ceremonies  were  types,  or  prefigurative  sacra- 
ments: and  the  holy  moral  law  is  established  by  the  gos- 
pel, and  is  as  obligatory  on  christians,  as  it  ever  was  on 
Israelites.  The  national  covenant,  with  Israel,  indeed 
is  not  made  with  christians  as  a  collective  body,  and  the 
Mosaick  dispensation  is  changed  for  the  christian:  but 
true  religion  is,  for  substance  the  same,  as  it  was  from 
the  first  promise  of  a  Saviour;  and  the  case  of  nations 


ON  THE  FOURTH  CHAPTER.         401 

professing  Christianity  very  much  resembles  that  of 
Israel  as  a  nation.  But  '*  the  true  Israel,"  always  was 
"  a  remnant  according  to  the  election  of  grace." 

P.  ccxxvi.  Note.  '  The  very^  Sec.'*  The  covenant 
made  with  Noah  and  his  posterity,  that  God  would  no 
more  destroy  mankind  with  a  deluge,  could  not  imply 
any  conditions:  if  it  did,  what  were  these  conditions?! 
Yet  God  has  expressly  said,  that  the  covenant  made 
with  the  true  church,  is  "  like  the  waters  of  Noah  unto 
^*  him."  "  This  is  as  the  waters  of  Noah  unto  me;  for 
*'  as  I  have  sworn,  that  the  waters  of  Noah  shall  no 
"  more  go  over  the  earth;  so  have  I  sworn, that  I  would 
"  not  be  wroth  with  thee,  nor  rebuke  thee.  For  the 
"  mountains  shall  depart,  and  the  hills  be  removed:  but 
"  my  kindness  shall  not  depart  from  thee,  neither  shall 
"  the  covenant  of  my  peace  be  removed,  saith  the 
"  Lord  that  hath  mercy  on  thee."|  What  were  the 
conditions,  expressed  or  imphed,  in  the  covenant  here 
'  spoken  of,  and  in  the  other  texts  referred  to?  In  these 
and  other  Scriptures,  those  things,  which  are  generally 
called  conditions  required  of  us,  are  expressly  promised, 
as  the  gift  and  work  of  God,  and  engaged  for  in  the 
covenant  itself.  Now,  if  this  may  be  interpreted,  that 
the  covenant  implies  conditions;  the  same  rule  of  inter- 
pretation will  make  the  language  of  Calvinists,  on  the 
everlasting  covenant,  to  imply  conditions  also,  and  ex- 
actly in  the  same  sense:  for  we  do  not  hold,  that  God 
will  save  any  by  the  decree  of  election,  in  whose  heart 

*  '  The  very  idea  of  covenant  is  inconsistent  with  the  Calvinistick  system. 

•  Covenant  implies  conditions;  absolute  decrees  reject  all  conditions.  A  cove- 
'  nant  says,  you  shall  have  such  or  such  a  reward,  if  you  act  in  the  manner 

•  stipulated;  absolute  decrees  say,  that  it  is  irreversibly  detei-mined  by  tlie 
'  arbitrary  will  of  God,  that  you  shall  or  shall  not  be  saved,  without  any  res- 
'  pect  to  your  conduct.' 

■\  Gen.  ix.  9 — 17.  +  Is.  liv.  9,  10.      See  also  Jer.  sxxi.  31 — 34,  xxxi' . 

37—41.  Ez.  xvi.  60— 65..Heb.  viii.  8—12. 
VOL    J.  3  F 


402  REMARKS 

he  does  not  by  his  sanctifying  Spirit,  write  his  holy  law 
and  renew  his  holy  image;  or  any,  (except  infants,)  who 
are  not  brought  to  repent,  to  believe  in  Christ,  and  to 
love  God  and  man.  In  one  view,  these  form  a  part  of 
salvation,  the  gifts  of  special  grace:  in  another  view  they 
are  our  bounden  duty,  which  through  grace  we  endea- 
vour to  perform. — It  would  throw  much  light  on  the 
subject,  if  his  Lordship  would  quote,  from  some  mo- 
dern Calvinists,  any  passage  in  which  absolute  decrees  are 
considered  as  saying,  *  It  is  irreversibly  determined  by 
'  the  arbitr^iry  vvill  of  God,  that  you  shall,  or  shall  not, 
'  be  saved,  wit>ljout  any  respect  to  your  conduct.'  When 
this  is  done,  I  will  cordially  join  in  reprobating  the  doc- 
trine. The  divine  prescience  beholds  us  all  as  sinners, 
justly  deserving  condemnation:  and  the  decree  to  leave 
any  to  themselves,  and  their  own  wicked  inclinations,  to 
fill  up  the  measure  of  their  crimes,  cannot  be,  -without 
respect  to  their  conduct;  nor  (if  indeed  it  be,  as  no  doubt 
it  is,  just  and  wise,)  can  it  be  arbitrary.  The  decree 
which  "  chooses  some  to  salvation,  through  sanctification 
"  of  the  Spirit,  and  belief  ofthe  truth,"  isindeed  notmade 
for  our  foreseen  works;  for  none  could  be  foreseen  but 
evil  works,  except  as  the  "  fruits  of  the  Spirit,"  given 
to  us,  according  to  this  decree:  our  renewal  to  holiness 
and  fruitfulness  in  good  works,  is  one  grand  object  of 
the  decree;  it  is  effectually  provided  for  in  the  covenant; 
and  only  by  giving  diligence,  and  abounding,  in 
them,  can  we  "  make  our  calling  and  election  sure." 
How  then  can  this  be,  '  without  any  respect  to  our  con- 
'  duct?' 

P.  ccxxvii.  1.  6.  *  The  Lord,  &c. '*  This  text  is, 
upon  the  whole,  properly  explained  by  his  Lordship.  A 
Calvinist,  who  was  eager  to  establish  his  principles, 

*  I'lov,  xvi.  4. 


0N  THE  FOURTH  CHAPTER.         403 

might  show,  even  on  that  interpretation,  that  it  greatly 
favours  his  system:  but  we  have  abundance  of  more  de- 
cisive evidence  to  adduce,  and  may  therefore  let  this 
pass,  without  further  notice. 

P.  ccxxvii*  1.  25.  God,  *'  willing  to  show  his  wrath, 
"  and  to  make  his  power  known,  endured  with  much 
"  long  suffering  the  vessels  of  wrath  fitted  for  destruc- 
*'  tion."  This  text  thus  introduced,  without  exposi- 
tion or  remark,  is,  with  the  context,  considered  by  the 
Calvinists,*  as  of  peculiar  importance  in  the  argument. 
The  apostle  mentions  "  the  vessels  of  wrath  fitted  for 
"  destruction;'''*  and  '*  the  vessels  of  mercy,  whom  he 
"  had  ajore prepared  unto  glorij.''''  The  former  2iXt  fit- 
ted for  destruction^  in  themselves,  as  *  born  in  sin  and 
'  children  of  wrath,'  without  any  further  preparation; 
the  latter  God  "  hath  afore  prepared  unto  glory." 
These  also  were  "  children  of  wrath  even  as  others:" 
but  "  God,  who  is  rich  in  mercy,  of  his  great  love 
'*  wherewith  he  loved  them,  even  when  dead  in  sin, 
"  hath  made  them  alive  together  with  Christ:  by  grace 
^''  are  they  saved."  They  too  were  "  vessels  of  wrath 
"  fitted  for  destruction;"  and  had  not  God  of  his  ricli 
mercy,  "  raised  them  from  the  death  of  sin  to  the  life 
**  of  righteousness,  and  by  a  new  creation,  prepared 
"them  for  glory;"  they  must  still  have  remained 
"vessels  of  wrath  fitted  for  destruction."  And  how 
were  they  thus  "  afore  prepared?"  May  we  not  an- 
swer, '  hi/  regeneration;''  and  '*  sanctification  of  the 
"  Spirit  unto  obedience,  and  sprinkling  of  the  blood  of 
"  Jesus  Christ?"  And  why  were  they  prepared  rather 
than  others? — "  God  hath  mercy,  on  whom  he  will  have 
"  mercy."  "He  worketh  all  things  according  to  the 
"  counsel  of  his  own  will."t  "  He  giveth  not  account 

*  Rom.  ix.  14~?t.  t  -ToIj.  xxxlii.  1.3.  Eph.  i.  11- 


404  REMARKS 

"  of  any  of  his  matters."  Whatever  others  may  think, 
we  intreat  that  a  humble  christian,  may  be  permitted  to 
give  the  whole  glory  of  his  conversion  to  the  free  un- 
merited mercy  and  grace  of  God,  who  has  made  him 
to  differ  as  much  from  his  former  self,  as  from  the  world 
around  him,  "  which  lieth  in  wickedness."  Permit  him 
to  say,  *'  Among  whom  I  also  had  my  conversation  in 
*'  times  past;"  no  better  by  nature,  '  no  better  in  prac- 
'  tice.  How  then  is  it  that  I  now  repent,  hate  sin,  long 
^  for  holiness,  count  all  but  lost  for  the  excellency  of 
'the  knowledge  of  Christ;  feel  constrained  by  love 
*  to  live  to  his  glory,  and  to  devote  myself  to  his  ser- 
'  vice,  in  "  doing  good  to  all  men,  but  especially  to  the 
"household  of  faith?"  Permit  such  an  one  to  say: 
'•  Not  to  me,  but  to  thy  name  be  the  glory,"  of  con- 
verting "  a  vessel  of  wrath  fitted  for  destruction,"  into 
a  "  vessel  of  mercy,  prepared  afore  unto  glory."  This 
will  certainly  be  the  language  of  the  redeemed  in  hea- 
ven; why  should  they  not  be  allowed  to  use  it,  without 
censure,  while  here  on  earth?  Others,  (we  would  say,} 
if  they  can  deliberately  do  it,  may  ascribe  to  themselves 
any  favourable  difterence  (real  or  supposed,)  between 
them,  and  their  fellow-sinners:  but  permit  us,  to  give 
God  all  the  glory,  of  making  us  to  differ  from  the  vilest  of 
our  fallen  race.  I  know,  that  here,  lam  on  strong  ground: 
I  know,  that  tliousands,  who  tremble  at  the  divine  de- 
crees, or  reason  against  them,  (in  great  measure,  be- 
cause, they  dare  not  approach  near  enough  to  give  the 
subject  a  fair  investigation;)  feel  unable,  in  defiance  of 
their  system,  to  join  against  the  Calvinists,  in  what  has 
now  been  stated.  The  history  of  their  o^vn  lives,  and 
their  acquaintance  with  tlieir  own  hearts,  compel  them 
to  make  this  conclusion  in  their  own  case,  though  they 
arp-ue  against   it,  in  respect  of  others,  or  as  u  general 


GN    THE    FOURTH    CHAPTER.  405 

subject.  They  feel,  they  could  not  be  properly  humble 
and  thankful,  without  thinking  of  themselves  in  this  man . 
ner,  and  speaking  in  this  language.  On  their  bended 
knees,  in  their  most  religious  hours,  they  praise  and 
bless  God,  for  his  rich  mercy,  and  special  grace,  in  the 
language  of  Calvinists,  and  with  the  very  feeling  of  the 
most  humble  and  spiritual  among  them.  This  might 
lead  to  the  adoption  of  our  sentiments;  except  that  they 
contemplate  their  dear  relatives  and  friends,  and  indeed 
their  fellow  creatures  at  large,  in  connexion  with  this 
subject,  and  with  an  inadequate  recollection  of  the  in- 
finite wisdom,  justice,  and  mercy  of  God;  till  their  hearts, 
being  filled  with  anguish  at  the  reflection,  they  tu». 
away  from  it  with  horror;  and,  because,  though  they  are 
conscious,  in  their  own  case,  that,  while  they  ascribe 
all  the  glory  to  God,  and  his  special  grace,  they  are 
more  and  more  stimulated  to  live  to  his  glory;  they  can- 
not be  convinced,  that  this  is  the  general  tendency  of 
the  doctrine,  rightly  understood;  and  its  invariable  effect 
when  truly  believed.  Indeed  this  humble,  thankful  as- 
cription of  all  the  glory  to  God,  is  the  grand  excellence 
of  our  principles;  and,  as  to  the  rest,  I  should  be  little 
disposed  to  dispute  on  the  subject,  were  not  many  ready, 
to  make  another  and  a  contrary  use  of  anti-calvinistick 
doctrines. 

P.  ccxxviii.   1.  14.     '  Thn'e  are^  &;c'*     f  suppose 

*  '  There  are  many  passages  in  the  gospels  similar  to  this,f  and  we  are  not 
•  to  understand  by  them,  that  the  events  took  place  merely  for  the  purpose 
'  that  the  sayings  of  the  antlent  prophets  might  be  fulfilled;  or  that  God,  by 
'  hardening  the  haarts,  and  blinding  the  understanding  of  the  Jews,  nrjade  it 
'  impossible  for  them  to  believe.  God  foresaw  that  a  very  large  proportion 
'  of  the  Jews  would  reject  the  gospel;  and  hfe  was  pleased  to  foretcl  this 
'  among  other  events  relative  to  the  advent  and  ministry  of  Christ.  It  was 
'■  designed  that  the  fulfilment  of  these  various  predictions  should  form  a  part 
'  of  the  evidence  of  the  divine  authority  of  the  gospel.  What  the  prophets 
'  had  predicted,  was  certain  to  come  to  pass;  but  this  certainty  by  no  means 

t  John  xii.  o7--40. 


40j  remarks 

that  no  man,  since  the  beginning  of  the  world,  ever 
thought,  that  the  certainty  of  the  predictions  '  caused 

*  the  events  to  be  the  decrees  of  God. '  But  the  certain- 
ty that  the  predictions  would  be  fulfilled,  arose  from 
this,  that  they  were  the  decrees  of  Gwl.     He  not  only 

foresaw  them,  but  decreed  them,  and  revealed  them  as 
decreed;  and  therefore  they  could  not  but  be  accom- 
plished.    '  The  events  did  not  take  place,  merely  for 

*  the  purpose  that  the  sayings  of  the  ancient  prophets 
might  be  fulfilled:*  but  they  were  the  sayings  of  the  an- 
cient prophets;  because  they  were  the  determination  of 
him,  *'  who  worketh  all  things  according  to  the  counsel 
'*  of  his  own  will."  The  persons  concerned,  did  not  fulfil 
them,  as  intending  to  accomplish  the  purpose  of  God,  of 
which  they  knew  and  thought  nothing;  but  to  gratify 
their  own  selfish  passions:  and  the  decree  of  God  to 
leave  them  to  be  thus  blinded  and  hardened,  created  no 
other  impossibility  to  their  believing,  but  that  which 
arose  from  determined  depravity  and  enmity  to  God, 
Indeed  the  conclusion  of  the  quotation  gives  nearly  the 
same  view  of  the  suLyect. 

P.  ccxxix.  I.  7.  '  The  prescience^  &c.'*  The  pre- 
science of  God  is  perfectly  distinct  from  his  com- 
mandments, which  exclusively  are  the  rule  of  our  con- 
duct. But  surely,  his  prescience  cannot  be  distinct 
from  his  providential  will!  That  is.  He  cannot  foresee 
one  thing,  and  providentially  eifect  another  thing.  What- 
ever may  be  thought  of  decrees,  God,  undoubtedly  ac- 
complishes by  liis  providence,  what  he  foresaw  would 

'  caused  Oic  events  to  be  the  decrees  of  God.     Tliey  did  not  happen  because 

*  they  were  fbrelold,  but  they  were,  i'op  the  wisest  purpose,  foretold,  because 
'  it  was  foreseen  they  WQuld  Iiappcn.' 

•  'The  prescience  of  God  is  to  be  considered  as  perfectly  distinct  from  his 
'  will.  He  foresees  all  the  actiniw  of  men,  both  those  which  are  conformable, 
'  and  those  which  are  contrary,  to  liis  will;  but  this  prescience  of  God  does 
'  not  affect  the  free  agency  of  mun.' 


ON  THE  FOURTH  CHAPTER.         407 

<;ome  to  pass:  for  how  could  he   foresee   any  event, 
which  never  would  take  place? 

P.  ccxxix.  Note,  from  Bp.  Bramhall,  1.  5,  from  bot- 
tom. *  God  did,  &c.'*  *  Judas  was  not  necessitated 
'  to  betray  Christ:'  that  is,  he  was  not  forced,  but  acted 
voluntarily:  yet  how  could  God  foreknow,  that  Judas 
would  betray  Christ,  unless  it  were  certainly  to  take 
place?  Could  he  foreknow,  and  foretel,  as  infallibly  cer- 
tain, ("  and  the  Scripture  cannot  be  broken,")  an  event 
which  might  or  might  not  take  place?  Could  the  cer- 
tain  foreknowledge  and  prediction  of  God,  (to  say  noth- 
ing of  his  purpose  and  decree,)  be  frustrated?  If  Judas, 
had  understood  the  prediction;  he  might,  as  Herod  did, 
in  almost  similar  circumstances, f  have  deliberately  set 
himself  to  defeat  it:  yet  even  then  compulsion  would 
not  have  been  neceRsary;  for  God  has  many  methods  of 
accomplishing  his  purposes,  without  interfering  with 
man's  free  agency,  *'  The  Son  of  man  goethas  it  was 
"  determined:  but  woe  to  that  man  by  whom  the  Son 
"  of  man  is  betrayed!"|  It  was  determined;  it  could 
not  be  otherwise;  yet  this  did  not  interfere  with  Judas's 
free  agency;  nor  excuse  his  guilt,  nor  lessen  his  punish- 
ment. Surely  it  is  a  vain  speculation,  to  reason  about 
what  might  possibly  have  been  done,  if  Judas^liad  set 
himself  resolutely  against  betraying  Christ;  when  God 
had  predicted  that  he  would  betray  him,  and  had  deter- 
mined the  event;  and  when  Judas,  being  left  to  himseli, 
and  his  own  covetousness,  and  to  Satan's  temptations, 
•was  sure  to  betray  Christ,and  actually  did  betray  him. 
"  Thus  it  was  written  and  thus  it  must  be."  No 
doubt  "  his  mouth  is  stopped,"  and  he  is  "silent  in 

*  '  God  did  know  that  Judas  should  betray  Christ;  but  Judas  was  not  ne- . 
'■  cessitated  to  be  a  traitor  by  God's  knowledge.  If  Judas  had  not  betrayed 
•  Christ,  t!\en  God  had  not  foreknown  that  Jiidas  sliould  betray  him.' 

t  Matt.  ii.  1—18.  f  Luke  xxii.  22. 


408  KEMARKS 

"  darkness." — The  illustration  of  a  watchman's  con- 
jectural predictions,  as  put  upon  a  par  with  the  infallible 
prescience  and  predictions  of  God,  is  not  so  much  le- 
velled against  Clvinism,  as  against  tfhe  divine  Om- 
niscience; and  is  suited  to  reduce  the  divine  foreknow- 
ledge to  a  mere  probable  conjecture:  and  such  an  argu- 
ment neither  needs,  nor  deserves,  an  answer. 

P.  ccxxix.  1.  12.  'Freedom,  &c.'*  This  passage 
coincides  with  the  views  of  Calvinists  in  general.  The 
Xtxrciy  free-agency ,  would  indeed  gnenerally  be  preferred 
by  them,  to  'freedom  of  will,''  as  less  liable  to  miscon- 
struction: but  they  mean  entirely  the  same  thing. 

P.  ccxxxi.  1.  10,  '  The  Jews,  &c.'t  The  divine 
decree,  not  being  known  to  the  Jews,  or  thought  of  by 
them,  was  in  no  measure  the  motive  of  their  conduct; 
but  they  were  kept  from  believing  *  by  their  own  preju- 

*  dices  and  lusts. '  Neither  did  the  divine  decree  com- 
pel them  to  act  as  they  did,  or  render  them  unable  to 

♦  *  Freedom  of  will  and  liberty  of  action  are  the  essential  qualities  of  men, 
'  as  moral  responsible  beings;  but  to  foresee  how  every  individual  of  the  hu- 

*  man  race  will,  upon  every  occasion,  determine  and  act,  is  the  incomprehen- 

*  sible  attribute  of  the  Deity.     That  such  an  attribute  does  belong  to  God, 

*  is  placed  beyond  all  doubt  by  the  accurate  accomplishment  of  numerous 
'prophecl. -,  and  the  free-agency  of  man  is  proclaimed  in  every  page  of 
'  Scripture,  and  confirmed  by  the  experience  of  every  moment.  These  sub- 
'  lime  and  impert;mt  truths  are  to  be   treated  as  fundamental  and  incontro- 

*  vertible  principles;  and  no  interpretation  of  Scripture  is  to  be  admitted  in 

*  contradiction  to  them.' 

f  The  Jews  "could  not  believe"  because  of  their  own  prejudices  and 
'  lusts,  and  not  because  it  was  so  decreed;  for  a  decree  of  this  kind  would  not 
'  only  have  been  inconsistent  with  their  free-agency,  but  irreconcilable  also 
'  with  many  passages  of  Scripture,  and  particularly  with  our  Saviour's  ex- 
hortations recorded  in  the  same  chapter,  "  Walk  while  ye  have  the  light, 
"  lest  darkness  come  upon  you:  while  ye  have  light,  believe  in  the  light, 
*■'  that  ye  may  be  the  children  of  light."^:  '  There  was  therefore  no  divine  de- 
"  cree,  which  prevented  the  Jews  from  walking  according  to  tlie  doctrine  of 
'  Christ,  and  embracing  his  religion,  since  we  cannot  suppose  that  our  Sa- 
''  viour  would  call  upon  the  Jews  to  do  that  which  God  had  made  impossible.' 

•t  John  -sii.  35,  2>6. 


ON    THE    FOURTH    CHAPTER.  409 

believe.  They  were  not  destitute  of  natural  ability; 
their  moral  inability  was  foreseen,  as  the  effect  of  their 
depraved  hearts;  and  God  only  decreed  to  "  give  them 
*'  up  to  their  own  hearts'  lust,  and  they  walked  in  their 
"  own  counsels."*  He  knew  what  the  effect  of  his 
thus  leaving  them  would  be;  and  having  decreed^  he 
also  predicted^  it.  The  divine  decree  and  prediction 
did  not '  prevent  the  Jews  from   walking  according  to 

*  the  doctrine  of  Christ,  and  embracing  his  religion:' 
but  it  showed  his  righteous  determination,  not  to  give 
them  that  disposition,  of  which  they  were  wholly 
destitute,  *  and  consequently  they  had  not  the  ability 

*  to  do  what  in  the  sight  of  God  was  good.'f  Thus 
it  became  impossible,  that  they  should  obey  the  call 
of  the  gospel,  "  for  the  Scripture  cannot  be  broken." 
Yet  this  decree  was  not  in  any  respect  *  inconsistent 

*  with  their  free- agency,   or  with   our   Saviour's   ex- 

*  hortations.*  He  showed  the  people  in  general  their 
duty  and  interest,  and  exhorted  them  to  attend  to  them; 
but  he  knew,  (whether  it  were  decreed  or  no,)  that 
many  of  them  would  refuse  to  comply  with  his  coun- 
sel: yet  nothing  but  pride,  prejudice,  and  worldly  af- 
fections prevented  their  compliance.  In  reality,  the 
certain  foreknowledge  of  God,  and  every  express  pro- 
phecy may,  exactly  on  the  same  ground,  be  said  to  be 
inconsistent  with  commands  and  exhortations,  and  with 
man's  free-agency:  for  if  the  event,  foreknown  and 
foretold,  cannot  fail  to  take  place;  it  is  morally  impossi- 
ble, that  any  creature  should  act  so,  as  to  defeat  it.  The 
exhortations  were  addressed  to  the  people  in  general, 
and  many  individuals  complied  with  them;  though  a 
greater  number  did  not.  There  was  among  them 
"  a  remnant  according  to  the  election  of  grace."  This 

*  Ps.  Ixxxi.  12.  t  Pa-^e  61,  Refutation. 

•VOL.    I.  3  C 


410  REMARKS 

"  election  obtained  it,"  (the  blessing,)  ''  and  the  rest 
**  were  blinded.'**  In  like  manner,  before  the  Baby- 
lonish captivity,  after  that  event  had  been  most  decided- 
ly and  repeatedly  predicted,  the  prophets  used  similar 
exhortations:  not  that  compliance  with  these  exhorta- 
tions was  expected  from  the  nation  at  large;  so  as  to 
falsify  the  express  predictions  given;  but  that  indivi- 
duals, repenting  and  turning  unto  God,  might  escape 
final  ruin,  and  be,  even  in  the  captivity,  a  holy  seed,  and 
the  progenitors  of  a  holy  race,  to  whom  God  would  af- 
terwards return  in  mercy. 

P.  ccxxxii.  1.  6.  '  H€re,-\  &C.':}:  No  doubt  the 
Jews  wilfully  '  closed  their  own  eyes;'  and  so  do  all 
others,  who  perish  in  their  sins.  The  question  is, 
Whether  all  others  would  not  do  the  same,  if  left  to 
themselves,  without  the  special  grace  of  God;  and 
whether  God  might  not  Justly  so  leave  them.  God  is 
not,  and  cannot  be,  the  Author  of  sin:  and  if  any  speak 
of  God,  in  language  implying  this,  he  is  a  blasphemer. 
I  feel  not  the  least  repugnancy  at  associating,  in  other 
respects,  with  many  decided,  yet  meek  and  humble  Ar- 
minians,  (as  to  the  doctrine  of  divine  decrees,)  but  a 
man  called  a  Calvinist,  and  maintaining  that  God  is,  in 
any  sense,  the  Author  of  sin,  I  regard  as  Judas,  and 
would  have  no  communion  with  him.  I  say,  meek  and 
humble  Arminians:  for  such  as  are  eager  and  fierce,, 
often  run  into  as  direct  blasphemy,  in  another  vv^ay. 

But  may  not  the  Judge  of  all  the  earth,  when  a 
rebellious  creature,  from  enmity  against  him,  and  love 
of  that  which  God  abhors,  has   '  closed  his  own  eyes,' 

•  Rom.  xi.  5—10. 

f  '  Here  it  is  expressly  said,  that  they  closed  their  own  eyes;  and  in  other 
*  places  wo  find  their  unbelief  and  rejection  of  tlie  gospel  attributed  to  their 
'  uwn  obstinacy  and  wickedness.' 

4  Matt.  xiii.  14, 15. 


ON  THE  FOURTH  CHAPTER.         411 

and  hardened  his  own  heart;  and  deliberately  preferred 
the  delusions  of  the  devil  to  '•  the  truth  as  it  is  in 
"  Jesus:"  may  not  God  say  to  such  a  man,  *  Take 
'  thy  own  choice:  Be  blinded  and  hardened?'  May  he 
not  permit  Satan  and  his  agents  to  "  practise  and 
*'  prosper,'*  and  thus  '*  send  the  man  a  strong  delusion . 
"  that  he  should  believe  a  lie?"*  May  he  not,  as  in 
*the  case  of  Ahab,  when  the  evil  spirit  said,  "  I  will  go 
*'  forth,  and  I  will  be  a  lying  spirit,  in  the  mouth  of  all 
"  his  prophets;"  may  he  not,  grant  him  permission, 
and  say:  "  Thou  shalt  persuade  him,  and  prevail  also: 
*'  Go  forth  and  do  so?"t  Nay,  may  he  not,  as  in  the 
case  of  Pharaoh,  arrange  events  in  this  providence;  so 
that  appearances  shall  be  suited  to  give  energy  to 
Satan's  delusions,  and  to  lead  the  decided  rebel  against 
his  Maker,  into  the  most  destructive  presumption  of 
success?  And  may  not  he  do  this,  without  being  any 
more  the  Author  of  sin,  than  the  sun  is  the  cause  of 
cold,  and  frost,  and  darkness?  If  these  questions  be 
not  answered  in  the  affirmative;  it  does  not  appear 
how  the  Scriptures,  referred  to,  can  be  understood, 
in  any  sense,  which  does  not  militate  against  the  ob- 
vious meaning  of  the  language  of  inspiration.  And 
shall  we  say,  that  the  Lord  has  said  it,  and  done  it; 
and  yet  that  it  is  not  what  ought  to  be  said  and  done? 
**  The  Lord  is  in  his  holy  temple;  Let  all  the  earth 
"  keep  silence  before  him."| 

P.  ccxxxii.  1.  19.  '  They  loved^  &c.'§    There  is  little 

•  2  Thes.  ii.  9—12.  f  1  Kings  xxii.  21—23.     2  Chr.  xviii.  18—22. 

+  Hab.  ii.  20. 

§  "  They  loved  darkness  rather  than  li^ht,  because  their  deeds  were  evil:'^ 

•  The  wickedness  and  perverseness  of  the  Jews  blinded  their  understandings, 
'  and  indisposed  them  to  receive  the  truth,  though  delivered  in  the  plainest 

•  terms,  and  attested  by  the  fullest  evidence.  •  Those  places  of  Scripture, 
'  says  Dr.  Jortin,  are  easily  recoHciled,  in  which  the  wicked  are  represented 
'  usually  as  hardening  themselves,  and  sometimes  as  being  hardened  of  Q^d, 


412  llEMARKS 

in  this  passage,  and  the  quotation  from  Jortin,  to  which 
even  Calvinists  would  object.  The  expression,  *  quite 
on  the  contrary;'  may  be  considered  as  not  well  selected 
to  express  the  evident  meaning  of  the  writer  :  but  Anti- 
calvinists,  for  want  of  being  conversant  with  our  writ- 
ings, are  not  aware,  that  we  say  the  same  things  our- 
selves, for  substance,  which  are  here  quoted  from  the 
learned  Jortin,  in  order  to  refute  us. 

P.  ccxxxiii.  1.  23.  "  Js  many,  &c."*     It  is  plain, 
that  the  translators  of  our  Bible  understood  this  textf 

'  They  harden  themselves,  because  It  is  by  their  own  choice,  by  their  own 

*  obstinacy  and  perverseness  that  they  become  obdurate;  and  they  are  harden- 
'  ed  of  God,  not  by  any  proper  and  immediate  act  of  God,  depriving  them  of 
'  reason  and  liberty,  or  compelling  them  to  do  evil;  but  quite  on  the  con- 
'  trary,  by  his  continuing  to  give  them  both  motives  and  opportunities  to  do 

*  well;  which  gifts,  being  rejected  and  abused,  are  the  innocent  cause,  or  the 
'  occasion,  of  their  greater  wickedness,  and  in  this  sense  they  are  hardened 
'  by  the  very   goodness  of  God.     Besides,  in  the  style  of  Scripture,  God  Ls 

*  often  said  to  do  what  he  only  permits  to  be  done;  and  in  all  other  languages 

*  also,  the  occasion  is  put  for  the  cause,  both  as  to  persons,  and  as  to  things. 
*'  I  came  not  to  send  peace  upon  earth,  but  a  sword,"  *  says  our  Lord;  that 

*  is,  my  gospel,  though  It  ought  to  produce  peace  and  love,  will  prove  the 

*  occasion  of  strife  and  enmity.' 

*  "  As  many  as  were  ordained  to  eternal  life,  believed  :'*  *  This  text  does 

*  not  mean,  that  there  was  an  ordinance  of  God  appointing  that  certain  per- 
'  sons  of  those  who  were  present  should  believe  and  obtain  eternal  life;  but 

*  it  being  the  declared  will  of  God,  that  none,  to  whom  the  gospel  was  made 
'  known,  should  obtain  eternal  life,  v/ho  did  not  believe;  and  God  foreseeing 
'  who  would  believe,  it  m'iglit  be  said,  that  those  believed  who  were  ordained 

*  to  eternal  life,  that  is,  those  who  God  foresaw  would  comply  with  the 

*  ordained  condition  of  faith  in  Christ,  upon  which  eternal  life  was  offered. 
'  There  is  nothing  in  tlie  original  words  which  favours  th&  Calvinistick  doc- 

*  trine,  that  God  had  by  his  own  unalterable  decree  made  it  impossible  for 

*  some  to  believe,  and  others  not  to  believe;  and  whoever  reads  the  whole 

*  passage  carefully  and  impartially,  will  observe,  that  botli  beiievers  and 
'  unbelievers  are  represented  as  acting  from  their  own  free  choice,  and  not 
'  under  the  control  of  an  irresistible  destiny.  All  might  have  believed.    The 

*  general  call  of  the  Gentiles  is  mentioned  in  tlie  preceding  verse  as  the  ap- 
'  pointment  of  God,  and  therefore,  on  that  account  also,  as  many  of  the  Gcn- 

*  tiles  as  were  thea  present  and  believed,  might  be  said  to  be  ordained  to 
'  eternal  life,  because  the  attainment  of  eternal  life  was  the  consequence  of 
'  that  divine  appointment.' 

t  Acts  xiii.  48. 


ON  THE  FOURTH  CHAPTER.         413 

in  what  is  called  the  Calvinistick  sense,  and  it  is  not 
easy  to  prove  that  this  is  not  the  true  meaning — '  God 

*  foreseeing  who  would  believe,  it  might  be  said,  that 
'  those  believed  who  were  ordained  to  eternal  life.'  But 
did  God  foresee,  that  they  would  believe  of  themselves, 
without  his  '  special  grace  preventing  them?'  *  The 
•'  condition  of  man,  after  the  fall  of  Adam,  is  such,  that 

*  he  cannot  prepare  himself,  by  his  own  natural  strength 
'  and  good  works  to  faith,  and  calling  upon  God.'*  The 
Lord  foresaw  that,  by  his  special  grace,  he  would  give 
them  faith,  and  incline  and  enable  them  to  comply  with 
the  ordained  condition,  upon  which  eternal  life  was 
offered.     No  doubt,  both  believers  '  and  unbelievers  act 

*  from  their  own  free  choice,  and  not  under  the  control 

*  of  an  irresitible  destiny,''  a  term  more  suited  to  hea- 
then fatalism,  or  to  the  modern  necessarian  system,  than 
to  the  wise  and  righteous  decrees  and  appointments  of 
the  eternal  God:  but,  the  former  by  special  grace,  being 
made  free  from  slavery  to  their  sinful  passions,  and  be- 
ing drawn  and  taught  of  God,  most  willingly  embrace 
the  gospel;  the  latter,  being  left  in  righteous  judgment 
under  the  power  of  their  own  prejudices,  as  voluntarily 
reject  and  oppose  it. — '  All  might  have  believed,'  if 
they  had  been  so  disposed.     '  But  it  is  acknowledged, 

*  that  man  has  not  the  disposition,  and  consequently  not 
'  the  ability,  to  do  what  in  the  sight  of  God  is  good, 
'  till  he  is  influenced  by  the  Spirit  of  God.'t — If  the 
general  call  of  the  Gentiles,  according  to  the  appoint- 
ment of  God, J  be  the  same  as  *'  ordained  to  eternal 
"  life:"  then  all  the  Gentiles,  at  least  all  there  present, 
being  ordained  to  eternal  life,  believed.  But  a  distinc- 
tion is  evidently  made  between  some  of  them,  and 
others.     *'  When  the  Gentiles  heard  this,   they  were 

•  Art.  X.  f  P.  61,  Refutation.  %  Acts  xiiL  48. 


414  REMARKS 

"  glad,  and  glorified  the  word  of  the  Lord;  and  as  many 
*•  as  were  ordained  to  eternal  life  believed." 

P.  ccxxxiii.  Note.    '  The  words,  See.'*     *  As  many, 

*  as  were  set  in  order,  or  made  ready.'  Should  this  in- 
terpretation of  the  original  be  adopted,  it  would  not  at 
all  alter  the  case,  "  The  preparations  of  the  heart  in  man 
<■<■  — is  from  the  LoRD."t  "Lord,  thou  hast  heard 
"  the  desire  of  the  humble;  thou  wilt  prepare  their 
'*  hearts,  thoO  wilt  cause  thine  ear  to  hear.":j:  "  Every 
"  good  gift  and  every  perfect  gift  is  from  above."  If 
men  are  made  ready,  and  '  are  in  a  fit  posture  to  lay  hold 

*  on  the  great  promise  of  the  gospel;'  they  owe  this 
preparation  of  heart  to  the  special  grace  of  God.  They 
are  "  vessels  of  mercy,  which  God  has  afore  prepared 
"  unto  glory."^  '  Giving  thanks  unto  the  Father,  who 
"  hath  made  us  meet  to  be  partakers  of  the  inheritance 
"  of  the  saints  in  light;  who  hath  delivered  us  from  the 
"  power  of  darkness,  and  hath  translated  us  into  the 
"  kingdom  of  his  dear  Son."T[     Few  will  directly  say, 

*  I  made  myself  ready;'  '  It  was  my  own  goodness,  that 
'  put  me  in  a  fit  posture  to  lay  hold  on  the  great  promise 

*  of  the  gospel,  and  I  am  not  indebted  for  it  to  divine 

*  grace.'     Most  men  will,  in  words,  give  the  glory  to 


•  '  The  words  cnt  relnyauot  ifo-a.  might  have  as  well  been  rendered,  *'  as 
"  many  as  were  set  in  order,  or  made  ready,"   *  and  then  the  context  had 

•  plainly  illustrated  the  text.     For  in  the  same  verse  we  find  that  this  was 

•  spoken  of  the  Gentiles,  who  were  glad  and  glorified  God,  that  the  words 

•  of  salvation  and  everlasting  life  belonged  to  them  also.  ^^46,  47.)    But  who 

•  these  Gentile^  v/ere,  we  learn  more  particularly  from  verse  43,  namely,  that 
'  they  were  some  aiCo/u.imv  (srpoimxvraiv,  of  the  devout  or  worshipping  proselytes^ 

•  those  who  believed  a  life  to  come,  and  sought  for  the  happiness  thereof, 
f  and  who  therefore  were  in  a  fit  posture  to  lay  hold  of  that  great  promise 

•  of  the  gospel,  being  bolli  prepared  to  hear  wliat  the  apostles  had  to  say, 

•  concerning  the  way  and  means  ofol;taining  it,  and  also  to  make  use  of  such 
'  means,  when  once  they  were  thoroughly  instructed  in  tliem,'     { Stebbing. ) 

f  Prov.  xvi   1.  t  Vs.  X.  17.  §  Rom,  ix.  2:1. 

ir  Col.  i.  12,  13. 


ON     THE    FOURTH    CHAPTER.  415 

God,  of  making  them  thus  to  differ  from  unbelievers; 
and  all  humble  christians,  will  do  it  cordially,  in  their 
own  case;  even  though  they  cannot  receive  the  djoctrine, 
called  Calvinistick.  Some,  however,  of  these  devout, 
or  worshipping,  proselytes,  were  not  thus  made  ready 
to  embrace  the  gospel:  for  "  the  Jews  stirred  up  the 
"  devout  and  honourable  women,  and  the  chief  men  of 
"  the  city,  and  raised  persecution  against  Paul  and  Bar- 
"  nabas,  and  expelled  them  out  of  their  coasts."  If 
there  had  been  no  other  preparation  of  heart,  than  that 
which  was  common  to  these  devout  proselytes;  they 
would  have  favoured  the  persecutors,  and  not  the  per- 
secuted apostles.*  Lydia  was  previously  one  of  these 
worshippers;  yet  her  conversion  is  not  ascribed  to  this, 
but  to  special  grace:  '*  The  Lord  opened  the  heart  of 
*'  Lydia,  that  she  attended  to  the  things  which  were 
"  spoken  of  Paul."t — But  did  none  believe  in  Christ, 
except  those,  who  were  before  worshipping  psoselytes? 
If  any,  if  numbers,  of  the  idolatrous  Gentiles  embraced 
the  gospel,  they  also  *'  were  ordained  unto  eternal  life." 

*  It  is  indeed  useless,  highly  improper,  and  quite  un- 

*  necessary,  to  rest  the  argument  on  a  word,  which  may 
'  perhaps  admit  of  some  other  meaning:  but  the  labour- 

*  cd  discussions  of  those,  who  are  greatly  afraid,  that  the 
'  doctrine  of  gratuitous  personal  election  to  eternal  life 
'  should  be  collected  from  it,  leaves  this  impression  on 

*  my  mind,  that  these  writers  themselves  would  have 
'  carefully  avoided  a  term,  which  needs  so  much  guard- 
'  ing  against  misconstruction. "t  The  word  is  used  in 
the  texts  referred  to  below,  and  no  where  else  in  the 
New  Testament. § 

"  J' 

*  Matt,  xxiii.  15.  f  Acts  xvi.  14.  Gr.            ^  Note.    Acts  xiii.  42 — 

48.     Family  Bible,  by  the  Author.  §  Matt,  xxviii.  16.     Luke  vii.  8. 

Acts  xiii,  48.  xv.  2.  xx.  15.  xxii.  10.  xxviii.  23,  Rom.  xiii.  1.^  1  Cor. 
xvi.  15. 


410  '  REMARKS 

P,  ccxxxv.  1.  8.     '  We  know,  &c.'*     To  oe  called 
'  to  the  knowledge  of  the  gospel,  according  to  the  eter- 

*  nal  purpose  of  God,'  must  mean  something  very  dif- 
ferent from  the  mere  proclamation  and  invitation  of  the 
gospel,  or  the  outward  profession  of  it;  unless  all  who 
are  called  christians  do  indeed  love  God,  and  imitate 
the  example  of  Christ.  If,  however,  God  did  decree, 
that  some  should  have  the  means  of  salvation,  and  not 
others;  the  objections  generally  urged  against  Calvinism, 
as  making  God  "  a  respector  of  persons,"  come  in;  and 
may  as  fairly  be  urged  against  this  doctrine,  as  against 
Calvinism.  None  of  Adam's  fallen  race  naturally  love 
God,  but  all  are  alienated  from  him;  and  as  those,  who 
are  "  the  called  according  to  his  purpose,'*  do  love  God; 
the  character  described  must  be  formed,  not  by  nature y 
but  by  special  grace;  and  then  our  interpretation  is 
established;  which  I  cannot  give  in  more  proper  lan- 
guage, than  in  that  of  our  article,  *  Predestination  to 
'  life  is  the  everlasting  purpose  of  God,  whereby,  (be- 

*  fore  the  foundations  of  the  world  were  laid,)  he  hath 

*  constantly  decreed  by  his  counsel,  secret  to  us,  to 
'  deliver  from  curse  and  damnation   those,   whom  he 


•  "  W^e  know  that  all  things  work  tog'ether  for  good  to  them  that  love 
"  God,  to  them  who  are  the  called  according-  to  his  purpose:  for  whom  he  did 
*'  foreknow,  he  also  did  predestinate  to  be  comformed  to  the  image  of  his 
"  Son,  that  he  might  be  the  first-born  among  many  brethren.  Moreover, 
"  whom  he  did  predestinate,  them  he  also  called;  and  whom  he  called,  them 
'•  he  also  justified,  and  whom  he  justified,  them  he  also  glorified."  *  We  know 
*  that  all  things,  whether  adverse  or  prosperous,  co-operate  in  the  end  for 
'  the  permanent  good  of  those  v/ho  sincerely  love  God,  of  those  who  are 
«  called  to  the  knowledge  of  the  gospel  according  to  the  eternal  purpose  of 
'  Cod;  for  he  ordained  and  decreed,  that  those,  who  he  foreknew  would  be- 
'  lieve  and  obey  the  gospel,  should  resemble  his  blessed  Son,  by  following 
'  his  example,  that  he  might  have  many  brethren,  who  would  be  joint-heirs 
'  with  him,  and  partakers  of  that  happiness  wliicii  he  enjoyed.  Moreover* 
'  those,  to  whom  it  was  fore-ordained  of  God  that  the  gospel  should  be  made 
'  known,  he  has  now  actually  called,  and  those  whom  he  has  called,  he  has 
'  justified  from  all  their  former  sins:' — 


ON   THE    FOURTH    CHAPTER.  417 

^  hath  chosen  in  Christ  out  of  mankind,  and  to  bring 
'  them  by  Christ  to  everlasting  salvation,  as  **  vessels 
**  made  to  honour."  '  Wherefore  they,  which  be  endued 

*  with  so  excellent  a  benefit  of  God,  be  called  according 

*  to  God's  purpose  by  his  Spirit  working  in  due  season: 

*  they  through  grace  obey  the  calling:  they  be  justified 
'  freely:  they  be  made  the  sons  of  God  by  adoption: 
'  they  be  made  like  the  image  of  his  only  begotten  Son 
'  Jesus  Christ:  they  walk  religiously  in  good  works, 
'  and  at  length,  by  God's  mercy,  they  attain  to  everlast- 

*  ing  felicity.'*  The  language  is  special  2ind persona l: 
the  same  persons  "  whom  he  foreknew,"!  *'  those  he 
**  predetermined  to  be  conformed  to  the  image  of  his 
"  Son:"  the  same  persons,  invariably  and  exclusively, 
**  he  called:"  the  same,  without  addition  or  exception, 
"  he  justified,  and  he  glorified."  Now  there  can  be  no 
other  calling,  except  that  described  in  the  article,  which  is 
inseparably  connected  with  being  justified  and  glorified: 
for  in  other  senses  of  the  word,  "  Many  are  called;  but 
*•  few  are  chosen."  Would  not  the  same  individuals, 
Avithout  exception,  or  addition,  or  alteration,  be  consider- 
ed as  intended,  if  an  act  of  grace,  or  a  deed  of  gift,  or  an 
Act  of  Parliament,  should  be  drawn  up  in  a  similar 
manner  ? 

P.  ccxxxvi.  1.  3.     '  Ajid  those,  &c.'J     Is  there  any 


*  Art  xvii.  f  Rom.  xi.  2. 

t  'And  those  whom  he  has  justified,  he  has  glorified  by  his  grace,  and  all 
'  the  other  privileges  of  the  gospel-covenant.  In  the  former  part  of  this  pas- 
'  sage,  the  good  spoken  of  is  confined  to  those  who  love  God,  and  act  con- 

•  formably  to  his  pui'posc  in  revealing  tlie   gospel:  this  their  conduct  God 

*  forekiiew,  and  graciously  determined  to  reward  with  eternal  felicity.  In 
'  the  latter  part  of  the  passage,  every  thing  is  represented  as  past — the  pre- 
'  destination,  the  calling,  the  justification,  the  glorification.  Of  the  predes- 
'  tinatlon  and  the  calling,  there  can  be  no  doubt;  and  it  has  been  proved  that 
'  the  word  justification,  as  applied  to  cliristians,  always  refers  to  this  life, 
■  and  here  it  means  the  remission  of  sins  granted  at  the  time  of  baptism:  and 

VOL.    I.  .>    H 


418  REMARKS 

instance,  in  which  the  word  glorify  is  used  in  Scripture, 
in  the  sense  here  affixed  to  it  ?  Even  Christ  himself, 
was  not  said  to  be  glorified  by  the  Father,  till  he  was 
exalted  to  the  right  hand  of  God  in  heavenly  glory.* 
In  this  chapter,  the  apostle  says,  "  If  children  then  heirst 
'*  heirs  of  God,  and  joint-heirs  of  Christ;  if  so  be, 
*'  that  we  suffer  with  him,  that  we  may  also  be  glorified 
*'  together."!  This  accords  to  what  he  says  in  ano- 
ther place,  *'  If  we  suffer,  we  shall  also  reign  with  him."$ 
I  do  not  recollect  that  the  word  glorify^  or  glorified  is 
elsewhere  expressly  used  of  man,  as  glorified  by  God; 
though  it  is  implied,  when  the  apostle  says,  "  That 
''  the  name  of  the  Lord  Jesus  may  be  glorified  in  you,  and 
"  ye  in  him:"  but  this  will  be,  *'  when  he  shall  come  to 
^'  be  glorified  in  his  saints;"  that  is,  at  the  day  of  judg- 
ment. §  The  word  glory  is  often  used,  with  relation  to  the 
blessings  conferred  by  God  on  his  people;  but  mostly,  in 
respest  of  another  world. 1[  It  does  not  appear,  that  lan- 
guage of  this  kind  is  used,  concerning  what  God  confers 
on  men,  in  any  respect,  except  in  express  connexion  with 
the  eternal  glory  of  heaven,  which  no  '  means  of  grace' 
'can  ensure.  The  only  text,  that  seems  at  all  to  favour  the 
supposition,  that  past  benefits  are  intended,  is  that  here 
in  part  quoted,  "  We  are  changed  into  the  same  image 
"  from  glory  unto  glory,   even  as  by  the  Spirit  of  the 

•  the  word  glorified,  being,  both  in  the  original  Greek  and  in  our  translation, 

•  in  the  saniet«.jise  as  the  words  predestinated,  called,  and  justified,  must  also 
'  relate  to  something  which  lias  alread)  taken  place;  Itrelatcs  to  that  "  Spirit 

•  of  glory  and  of  God,"  which  St.  Peter  says,  *'  resteth  upon  Ju-'stians"  '  in 
'  this  world;  to  that  "  kingdom  and  glory,"  •  to  which  St.  Paul  tells  his 
'  Thessalonian  converis  God  had  called  them;  to  that  "  change  into  the  same 

•  image  with  Christ  from  glory  to  glory,"    •  which  he  announces  to  the 

•  Corinthians.' 

•  John  vii.  39.  xii.  16.  23.  xiii.  31,  32.  xvii.  5.    Acts  ili.  13.     1  Tim.  iii. 
16.     Heb.  V.  5.     I  Pet.  i.  21.  f  Kom.  viii.  17.  t  2  Tim.  ii.  12 

§  2  Thes.i.  10—12  U  Rom.  ii.  7.  v.  2.  viii.  18.  ix.  23.    2  Cor.  iv.  17- " 

Col.  i.  27.  iii.  4.     1  Thes.  ii.  12.     2  Thej.  ii.  14.    2  Tim.  ii.  10-     1  Pet.  v.  10- 


ON  THE  FOURTH  CHAPTER.         419 

"  Lord."*  Yet  here  it  evidently  denotes,  not  any  out- 
ward benefit;  but  that  inward  renewal  to  holiness,  which 
is  the  beginning  and  earnest  of  eternal  glory.  The  ex- 
position, therefore,  here  given  of  the  apostle's  words,  is 
unprecedented;  and  unauthorized  by  any  one  text  in 
Scripture.  But  it  is  urged,  that  the  clause  is  in  the 
past  tense,  as  well  as  the  other  expressions  in  the  same 
verse.  Need  then  any  student  of  the  Scripture  be  in- 
formed, that  this  anomaly  is  very  common  in  the  lan- 
guage of  prediction,  and  in  the  various  parts  of  the  sa- 
cred oracles?  And  this  being  obviated;  we  have  here 
foreknowledge,  predestination,  calling,  justification,  and 
grorification,  inseparably  united,  as  the  links  of  a  chain: 
for  the  expressions,  "  he  did  predestinate  to  be  con- 
"  formed  to  the  image  of  his  Son,"  and  "  the  called  ac- 
"  cording  to  his  purpose,"  fully  imply  the  beginning, 
and  progress,  of  sanctification.  The  triumphant  con- 
clusion also  of  the  apostle,  "  What  shall  we  say  then 
*'  to  those  things?  If  God  be  for  us,  who  can  be  against 
*'  us,  &c,"t  certainly  leads  the  reader  to  think  of  some- 
thing immensely  more  distinguishing,  and  inseparably 
connected  with  everlasting  glory  and  felicity,  than  any 
outward  advantages  can  be. 

'  The  remission  of  sins  granted  at  the  time  of  bap- 
'  tism.' — This  subject  has  been  fully  consid^^red:  but 
what  there  is,  in  the  apostle's  argument,  w^^iich  leads  to 
the  introduction  of  it  in  this  place  does  not  appear. 

P.  ccxxxvii.  I.  8.     *  The,  &c.'|    If  any  man,  hav- 

•  2  Cor.  iv.  18.  f  Rom.  vuL  31--39. 

*  '  The  predestination  therefore  m^'itioned  in  this  passage,  signifies  God's 
'  purpose  of  making  known  th^  gospel,  and  of  bestowing  eternal  happi- 
'  ness  upon  those,  who  shall  make  a  right  use  of  the  means  of  grace:  this  is 
*  very  different  from  an  S^respective  and  irreversible  decree,  absolutely  ap- 
'  pointing  particular  iiiJividuals  to  everlasting  happiness,  and  subjecting  the 
'  rest  of  mankind  to  endless  and  inevitable  misery.' 


420  REMARKS 

ing  deliberately  read  the  latter  part  of  the  eighth  chap- 
ter to  the  Romans,  can  be  satisfied,  that  the  apostle 
means  no  more,  than  is  here  expressed;  I  shall  decline 
arguing  the  point  any  further  with  him.  It  is,  however, 
surprising  that  the  apostle,  in  that  case,  should  forget  to 
guard  his  doctrine,  by  saying,   '  bestowing  eternal  hap- 

*  piness,  upon  those,  who  shall  make  a  right  use  of  the 
'  means  of  grace:'  as  it  is  certain,  that  he  gives  no  hint, 
either  concerning  '  means  of  grace,'  or  making  a  right 
use  of  them:  for  that  is  not  his  subject.  This  interpre- 
tation is  indeed  '  very  different,'  from  any  decree  con- 
cerning the  heirs  of  salvation:  so  different,  that  no  per- 
Son,  having  read  the  apostle's  words,  and  afterwards 
meeting  with  this  passage,  in  any  discourse  not  directly 
referring  to  it,  would  probably  ever  have  suspected, 
that  they  had  any  relation.  Irrespective  decrees  have 
been  considered;  and  all  God's  decrees  are  irreversible,^' 

*  Subjecting  all  mankind,  as  rebels  and  enemies,  "  ves* 
*'  sels  of  wrath  fitted  for  destruction,"  *  to  endless  and  in- 
^  evitable  misery,'  (though  this  is  not  the  subject  on 
which  the  apostle  is  discoursing,)  would  not  be  at  all 
inconsistent  with  the  moral  attributes  of  the  great  Crea- 
tor and  Judge  of  the  world:  nay,  whether  he  has  de* 
creed  it  or  not,  he  will  cause  all  the  wicked  "  to  go 
"  away  into  everlasting  punishment."  But  "  Shall  not 
"  the  Judge  of  all  the  earth  do  right?"  And  all  the 
righteous  will  a-.cribe  the  whole  glory  of  their  salvation 
to  "  him  that  sitttth  on  the  throne,  and  to  the  Lamb 
^'  that  was  slain,  and  has  redeemed  them  to  God  with 
«'  his  blood." 

P.  ccxxxviii.  1.  5.  *  Thewhqle,  &c.'t     If  the  whole 

*  Is.  xiv.  24—27.  xlvi.  10,  11.  Lam.  iii.  37.    Dai.  iv.  35.    Eph.  iii.  11. 

f  ♦  The  whole  of  the  chapter  from  which  this  passa^  is  taken,  and  which      , 
'■  is  generally  thovight  to  abound  in  difficulties,  seems  to  become  easily  intel. 
'  ligible,  by  considering  that  it  refers  to  the  present  world  only.    In  the  for- 


ON  THE  FOURTH  CHAPTER.         421 

of  this  chapter*  could  be  proved  to  *  relate  to  the  present 

*  world  only,'  it  would  remove  some  difficulties  out  of 
the  way,  which  now  press  very  hard  on  Anti-calvinists: 
but  very  conclusive  arguments  will  be  required  to  es- 
tablish this  point.  It  has  before  been  shown,  that  his 
Lordship  has  confounded  the  illustrations  of  the  sub- 
ject, used  by  the  apostle,  and  taken  from  the  Lord's 
dealings  with  the  family  of  Abraham  and  Isaac,  as  to 
temporal  benefits  and  outward  religious  advantages  with 
the  thing  to  be  illustrated;  namely,  his  dispensations,  or 
dealings,  with  mankind,  as  to  their  personal  and  eternal 
concerns.f  Supposing,  that  all  which  the  aposde  addu- 
ces, concerning  Isaac  and  Ishmael,  Jacob  and  Esau, 
nay,  concerning  Pharaoh,  related  to  the  present  world 
exclusively,  (which  would  be  far  too  liberal  a  conces- 
sion, )  is  it  not  undeniable,  that  St.  Paul  merely  adduces 
these  examples,  as  serving  to  illustrate  the  doctrine 
which  he  had  before  been  explaining  and  establishing, 
in  the  latter  part  of  the  preceding  chapter,:|:  in  which 
every  thing  is  individmh  spiritual^  and  pertaining  to 

'  mer  part  of  it  St.  Paul  laments  the  unbelief  and  consequent  rejection  of  his 

*  brethren  the  Jews,  to  whom  had  so  long  "  pertained"  '  those  distinctions 

*  which  marked  them  to  be  the  chosen  people  of  God,  and  from  whom  Christ 

*  himself  was  descended.     But  in  the  midst  of  his  sorrow,  he  comforts  him  • 

*  self  with  the  reflection,  that  "  the  word  of  God"  *  had  taken  some  "  eftectj," 

*  as  a  portion  of  the  Jews  had  believed,  and  were  therefore  of  the  number  of 
'  dod's  newly  elected  people,  the  Christians.  He  shows  that  this  partial  adop- 

*  tjon  of  the  Jews  in  the  present  instance  is  similar  to  what  had  happened  in 

*  the  case  of  Abraham's  descendants,  all  of  whom  were  not  Israelites,  or 
'  chosen  people  of  God,  but  only  those  who  sprang  from  Isaac  and  Jacob.  He 

*  quotes  God's  own  declaration,  that  he  "  will  have  mercy  on  whom  he  wiU 
"  have  mercy,  and  will  have  compassion  on  whom  he  wiU  have  compassion;" 

*  .which  mercy  and  compassion  must  always  be  exc  rcised  without  any  viola- 

*  tion  of  tlie  eternal  rules  of  justice;  the  above  decly.ration  was  made  to  Mo- 

*  ses  after  God  had  laid  aside  his  purpose  of  "  consuming"  •  the  Israelites  for 
'  worshipping  the  golden  calf,  and  when  he  "repented  of  the  evil  which  he 
'^'  thought  to  do  unto  his  people." 

•  Rom.  is.        t  See  on  p.  216,  217",  Refutation.        ^  Rom.  viii.  28—59 


422  REMARKS 

eternal  life  and  glory?  The  passage  has  been  consider- 
ed:* and  it  implies  the  rejection  of  the  Jews,  as  a  na- 
tion, from  being  the  people  of  God.     Then  the  apostle, 
in  most  emphatical  terms  laments,  that  this  highly  fa- 
voured people  should  thus  forfeit  their  distinguishing 
privileges.     But  he  adds,  "  Not  as  though  the  word  of 
"  God  hath  taken  no  effect:  for  they  are  not  all  Israel, 
"  which  are  of  Israel;  neither,  because,  they  are  the 
*'  seed  of  Abraham  are  they  all  children;  but  in  Isaac 
'*  shall  thy  seed  be  called:  that  is,  they  which  are  the 
''  children  of  the  flesh,   these  are  not  the  children  of 
"  God;  but  the  children  of  the  promise  are  counted  for  a 
"  seed." — Here,  it  is  evident,  that  there  was  in  the  na- 
tion of  Israel,  a  true  Israel,  a  believing  remnant,  "  ac- 
*'  cording  to  the  election  of  grace."    This  had  always 
been  the  case,  and  was  so,  at  the  time,  when  the  nation 
was  rejected.     "  God  did  not  cast  off  his  people  whom 
*'  he  foreknew."     "  Israel  hath  not  obtained  that  which 
"  he  seeketh  for:  but  the  election  hath  obtained  it,  and 
"  the  rest  were  blinded."t     Thus  Isaiah:  *'  Israel  shall 
"  be  saved  in  the  Lord,  with  an  everlasting  salvation: 
"  ye  shall  not  be  ashamed  nor  confounded  world  with- 
''  out  end."     "  In  the  Lord  shall  all  the  seed  of  Israel 
"  be  justified  and  shall  glory. "J     Was  the  nation  of 
Israel,  or  the  true  Israel,  here  intended?    Would  any, 
except  the  true  Israel,  consisting  of  real  believers,  be 
"  saved  with  an  everlasting  salvation;"  be  "  justified 
"  and  glory"  in  the  Lord?  This  had  before  been  spoken 
of,  when  the  apostle  was  stating  the  doctrine  of  justifi- 
cation, where  he  distinguishes  the  natural,  from  the  be- 
lieving, seed  of  Abraham,  most  expressly; ^^  as  our  Lord 
also  does,  in  his  discourse  with  the  Jews.lf    But  lest 
the  descendants  by  Ishmael,  and  the  sons  of  Keturah; 

•  See  on  p.  255,  236,  Refutation.        f  Rom.  xi.  2-  7.  \  Is.  xlv.  17.  25 

h  Rom.  :v.  ^  John  viii.  37 — 39.  44. 


ON  THE  FOURTH  CHAPTER.         423 

and  those  of  Isaac  by  Esau,  should  be  supposed  to 
be  the  persons  intended  by  the  apostle;  he  does  not  here 
begin  with  Abraham's  seed,  but  with  Israel:  "  All  are 
*'  not  Israel,  which  are  of  Israel."  Now  certainly  all 
the  descendants  of  Jacob  belonged  to  the  nation  of 
Israel,  "  the  chosen  people  of  God,"  to  whom  many 
and  distinguishing  external  privileges  appertained;  but 
they  did  not  all  belong  to  the  true  *'  Israel  of  God:"* 
to  those  "  whom  he  had  predestinated  to  the  adoption 
"  of  children  by  Jesus  Christ  unto  himself,  according  to 
"  the  good  pleasure  of  his  will."!  *'  The  children  of 
"  the  flesh,  these  were  not  the  children  of  God:"  for 
of  the  latter  the  apostle  had  before  said,  *'  If  children 
*'  then  heirs;  heirs  of  God,  and  joint-heirs  with  Christ." 
This  he  next  illustrates,  by  the  examples  above-men- 
tioned; and  concludes  by  saying,  *'  Therefore  he  hath 
*'  mercy  on  whom  he  will  have  mercy,  and  whom  he 
"  will  he  hardeneth."  He  supposes  this  doctrine  will 
excite  the  objections  of  many  readers;  and  adds,  "  Thou 
"  wilt  then  say  unto  me,  Why  doth  he  yet  find  fault  ? 
"  for  who  hath  resisted  his  will?"  (confounding  his  se- 
"  cret  purpose  with  his  revealed  commands,)  This  he 
iinswers,  not  by  qualifying  his  doctrine;  but  by  saying, 
"  Nay,  but,  O  man,  who  art  thou  that  repliest  against 
"  God?  Shall  the  diing  formed  say  to  him  that  formed 
"  it,  why  hast  thou  made  me  thus?"  Then  he  mentions 
"^'  the  vessels  of  wrath  fitted  for  destruction:"  and  "  the 
"  vessels  of  mercy,  which  God  had  afore  prepared  unto 
''  glory;  even  us  whom  he  hath  called,  not  of  the  Jews 
"  only,  but  also  of  the  Gentiles. "J  Now  will  any  man 
continue  to  say,  that  the  whole  of  this  '  refers  to  the  prc- 
'  sent  world  only.'  A;v^?.swv  and  ^o^=^r.  Pei^dition  and  glory, 
die  words  here  used,  uniformly  relate  to  eternal  con- 

•  GaL  vi.  16.  f  Eph.  1.  5.  ^  Rom.  ix.13— 23. 


424  REMARKS 

demnation,  or  eternal  liappiness,  when  spoken  in  this 
way  concerning  individuals. 

P.  ccxxxix.  L  7.  '  772^  mercy^  &c.'*  Here  again, 
the  ilkistration  is  confounded  with  tlie  subject,  which 
the  apostle  purposed  to  illustrate.  The  sovereign  pur- 
pose of  God,  in  hardening  Pharaoh  and  the  Egyptians, 
and  in  having  mercy  on  rebellious  Israel,  as  a  nation,  in 
not  executing  condign  temporal  punishment  on  them; 
bore  a  striking  resemblance  to  his  wise,  holy,  righteous, 
and  merciful  purposes  and  decrees,  concerning  the  true 
Israel,  and  their  enemies.  In  both  cases,  "  He  hath 
"  mercy  on  whom  he  will  have  mercy,  and  whom  he 
"  will  he  hardeneth:"  in  both,  he  assigns  no  reasons  for 
his  conduct,  but  his  own  good  pleasure,  notwithstand- 
ing the  presumptuous  enquiries  and  objections  of  his 
enemies.  "  I  thank  thee,  O  Father,  Lord  of  heaven 
*'  and  earth;  in  that  thou  hast  hid  these  things  from  the 
"  wise  and  prudent,  and  hast  revealed  them  unto  babes. 
"  Even  so.  Father,  because  it  seemed  good  in  th} 
•'  sight."!  Personal  election  to  eternal  life,  is  perfectly 
consistent  *  with  strict  retribution  to  individuals  in  ano- 

*  ther  world.' 

P.  ccxxxix.  1.   16.     '  The  apostle^  &.c.':|:     God  ex- 

•  '  The  raercy  therefore  here  spoken  of  is  not  forgiveness  of  sins,  granted 
'  to  each  person  separately  at  the  day  of  judgment,  but  God's  receiving  his 

*  chosen  people  collectively  into  favour  again  after  they  had  displeased  him; 
'  such  national  reconciliation  in  this  world,  as  well  as  the  original  election 

*  of  a  peculiar  people  for  the  purpose  of  executing  the  great  plans  of  divine 

*  Providence,  being  perfectly  consistent  with  strict  retribution  to  individuals 

*  in  a  future  life.' 

t  Matt.  xl.  25,  26.     Luke  x.  21. 

4:  •  The  apostle  shows  from  the  anticnt  Scripture,  that  Pharaoh's  disobe- 

*  dience  and  wickedness  were  the  means  of  making  known  the  power  of  God; 
'  and  repeats,  that  God  shows,  or  does  not  showj  mercy,  according  to  the 
'  determination  of  his  sovereign  will.  He  supposes  someone  to  object;  if  this 

*  be  the  case,  why  docs  God  find  fault,  since  his  will  cannot  be  resisted?  St. 
'  Paul  answers  by  first  reproving  the  presumption  of  this  objection  as  urged 
'  by  a  creature  against  his  Creator,  who  has  the  same  power  over  his  crea- 


ON    THE    FOURTH    CHAPTER.  425 

alted  Pharaoh  to  the  throne  of  Egypt,  and  gave  him 
great  authority  and  prosperity;  "  for  this  same  purpose, 
«  — that  he  might  show  his  power,"  in  his  dealings  with 
this  haughty  prince,  and    "  that   his  name    might  be 
"  known  throughout  all  the  earth."*     The  Lord  said 
to  Moses,  when  he  first  ordered  him  to  go  in  unto 
Egypt,  and  speak  to  Pharaoh,   "  And  I  am  sure,  that 
"  the  king  of  Egypt  will  not  let  you  go,  no,  not  by  a 
•*  strong  hand."t     Soon  after,  he  said,  "But  I  will 
*'  harden  his  heart,  that  he  shall  not  let  the  people  go."| 
Yet  in  the  subsequent  history,   it  is  repeatedly  said, 
that  "  Pharaoh  hardened  his  heart;"  or,  that   "  Pha- 
"  raoh's  heart  was  hardened."  but  at  length,  it  is  ex- 
pressly said,  '*  And  the  Lord  hardened  the  heart  of 

"  Pharaoh:"^  and  on  this  occasion,  the  words,  quoted 
by  the  apostle  were  spoken.  1[  In  the  next  chapter  we 
read:   "  The  Lord   said  unto  Moses,   "  Go  in  unto 

'*  Pharaoh;  for  I  have  hardened  his  heatt,  and  the  heart 

'  tures  which  a  potter  has  over  the  vessels  he  forms;  and  he  then  declai'es 
'  that  though  God's  poWer  is  irresistible,  he  does  not  act  arbitrarily  and 

*  capriciously,  but  in  all  his  dealings  with  the  sons  of  men  he  never  fails  to 

*  display  his  own  perfect  attributes.    Even  this  example  of  the  potter,  proves 

*  that  the  apostle  is  speaking  of  this  life  only.     Vessels  made  for  different 

*  purposes,  for  noble  or  mean  uses,  resemble  the  different  ranks  of  society 

*  into  which  men,  by  divine  appointment,  are  born;  but  this  does  not  imply 

*  that  the  higher  are  more  worthy  in  the  sight  of  God  than  the  lower,  since 

*  each  person  will  hereafter  be  judged  "  according  to  his  deeds"  in  that 
'  station  in  which  he  is  placed.     In  like  manner  the  election  of  a  people  for  a 

*  peculiar  purpose,  does  not  suppose  the  rest  of  the  world  neglected  or  puu- 

*  ished,  except  so  far  as  their  conduct  may  deserve  it.  The  ♦*  enduring  with 
"  much  long-suffering  the  vessels  of  wratii  fitted  for  destruction,"  relates  to 

*  God's  forbearance  in  sparing  the  Jews  and  giving  them  time  to  repent,  al- 
'  thougii  by  their  heinous  sins  and  num.erous  provocations  they  had  long  de- 
'  served  to  be  destroyed.  "  That  be  might  make  known  the  riches  of  his 
"  glory  on  the  vessels  of  mercy,  which  he  had  afore  prepared  unto  glory," 

*  relates  to  God's  gracious  offer  of  the  blessings  of  the  gospel  to  those  who 
'  he  foreknew  would  accept  them,  as  appears  from  the  verse  immediately 
'  following.' 

•  Ex.  ix.  16, 17.    Rom.  ix.  17.  f  Ex.  iii.  19,  20  t  Ex.  iv.  21 

fc  Ex.  ix.  12.  If  Ex.  ix.  16,  17. 

VOL.    I.  ^   I 


426  REMARKS 

*'  of  his  servants;  that  I  might  show  these  my  signs  be- 
*'  fore  him.  "*  Yet  just  after,  "  Moses  and  Aaron  came 
*'  in  unto  Pharaoh,  and  said  unto  him:  Thus  saith  the 
"  Lord  God  of  the  Hebrews  ;  How  long  wilt  thou  re- 
"  fuse  to  humble  thyself  before  me  ?  Let  my  people 
*'  go,  that  they  may  serve  me."t  Here,  it  is  evident, 
that  God  used  warnings,  exhortations,  and  menaces  to 
Pharaoh;  even  after  he  had  repeatedly  stated  his  pur- 
pose of  hardening  him:  and  who  will  say,  that  this  was 
inconsistent  and  superfluous? 

Again  it  is  said:  "  The  Lord  hardened  Pharaoh's 
"  heart,  so  that  he  would  not  let  the  children  of  Israel 
"  go:*'  and  also,  "  I  will  harden  Pharaoh's  heart,  and 
"  he  shall  follow  after  them:  and  I  will  be  honoured  upon 
"  Pharaoh  and  his  host.  "J  Now,  whatever  interpreta- 
tion may  be  put  on  the  words,  *'  I  will  harden  Pharaoh's 
"■  heart;"  it  cannot  be  doubted,  but  that  the  event  re- 
specting Pharaoh  was  certainly  predetermined:  yet  this 
did  not  interfere  either  with  his  free- agency,  or  respon- 
sibility. He  was  not  compelled,  against  his  will,  to  act 
as  he  did;  nor  was  the  glorious  God  the  Author  of  his 
sins.  Neither  did  he,  in  all  this,  decree,  or  do,  any 
thing  inconsistent  with  his  own  perfections  of  justice, 
holiness,  goodness,  and  mercy.  He  did  not  punish 
Pharaoh  more  than  he  deserved.  On  the  other  hand, 
he  showed  mercy  to  Israel,  when  guilty  of  the  most 
abominable  and  aggravated  idolatry:  and  he  says,  "  I 
"  will  have  mercy  on  whom  I  will  have  mercy."  I  act 
as  a  sovereign;  without  assigning  any  reasons;  and, 
without  taking  any  of  them  from  the  merits  of  the  cri- 
minals. These  two  instances  the  apostle  contrasts;  and 
adds,  as  an  inspired  comment  on  them,  "  Therefore 
"  hath  he  mercy  on  whom  he  will  have   mercy,  and 

•  Ex.  X.  1,  2.  t  Ex.  X.  3,  4.  I  Ex.  xi.  10.  xiv.  4 


ON    THE    FOURTH    CHAPTER.  427 

"  whom  he  will  he  hardeneth."  "  Thou  wilt  then,'' 
he  adds,  "  say  to  me.  Why  doth  he  yet  find  fault?  for 
"  who  hath  resisted  his  will?"  Will  any  one  maintain, 
that  Pharaoh,  dying  in  his  most  daring  contest  with 
Omnipotence,  was  onli/  punished  with  temporal  ven- 
geance? Had  he  no  immortal  soul?  Was  he  fit  for  heaven? 
Was  he  not  "  driven  away  in  his  wickedness?"  Or, 
would  the  worshippers  of  the  golden  calf,  if  they  had 
been  destroyed  in  a  moment,  as  one  man,  in  the  very 
act  of  idolatrous  rebellion,  have  suffered  onh/  temporal 
punishment?  Had  they  no  immortal  soulsj'  Were  they 
meet  for  the  worship,  joy,  employment,  and  company 
of  heaven?  They  were  spared:  and  the  mercy  of  God 
in  sparing  them,  gave  them  space  for  repentance;  and 
this  doubtless  was  eternal  salvation  to  numbers  of  them 
So  that  even  the  facts  adduced  in  illustrating  the  apos- 
tle's main  subject,  had  to  do  with  far  more  than  *  the 
'  present  world  only.*  God  deals  with  some  of  our  fallen 
rebellious  race,  as  he  did  with  Pharaoh,  in  awful  justice, 
and  displays  his  glory  in  so  doing.  He  deals  with 
others,  as  with  the  rebellious  Israelites,  and  herein  glo- 
rifies his  mercy  in  harmony  with  his  justice.     *  He  hath 

*  constantly  decreed  by  his  counsel,  secret  to  us,  to  de- 
'  liver  from  curse  and  damnation  those,  whom  he  hath 
'  chosen  in  Christ  out  of  mankind,  and  to  bring  them 
'  by  Christ,  to  everlasting  salvation,  as  vessels  made  to 
'  honour.'*  The  evil  both  of  heart  and  conduct,  in 
"  the  vessels  of  wrath,"  is  wholly  from  "  themselves*." 
but  the  repentance,  faith,  love,  newness  of  heart,  and 
newness  of  life,  in  "  the  vessels  of  mercy,  whom  he  hath 
"  afore  pre[)ared  unto  glory,"  are  wholly  from  '  the 
'  grace  of  God  by  Christ  preventing  us,  that  we  may 

*  have  a  good  will;  and  working  with  us,  when  we  hav.e 
^  that  good  will.'t 

*  Articlis  xvii  +  Article  x. 


428  REMARKS 

These  are  our  sentiments  on  the  subject:  and,  though 
I  have  no  expectation,  or  ambition,  of  rendering  these 
sentiments  generah  they  do  not  surely  constitute  so 
monstrous  a  doctrine;  so  replete  with  every  thing  evil, 
and  deserving  of  such  severe  philippicks,  as  they  con- 
stantly meet  with;  nor  are  they  pregnant  with  such  dire 
consequences,  to  the  cause  of  practical  godliness,  as 
multitudes  seem  to  suppose. 

Let  any  man  make  out  to  his  own  complete  satis- 
faction, that  the  dealing  of  God  with  Pharaoh,  as  re- 
corded by  Moses,  and  adduced  by  the  apostle;  wer^ 
consistent  with  the  divine  justice  and  goodness;  with 
Pharaoh's  free-agency  and  responsibility;  and  with  the 
moral  government  of  God  by  rewards  and  punishments; 
and  he  will  at  once  perceive  what  we  have  to  plead  on 
our  own  behalf,  on  the  general  subject.  Indeed,  we  are 
neither  called,  nor  authorized,  nor  inclined,  to  use  such 
strong  language  concerning  any  individuals,  or  collec- 
tive body,  upon  the  supposition,  that  they  are  not  the 
elect,  as  has  been  stated  concerning  Pharaoh.  Had 
Pharaoh  been  unjustly  doomed  to  temporal  destruction 
alone;  how  could  the  divine  conduct  towards  him  be 
justified?  But  if  deservedly  and  justly  doomed  to  eter- 
nal damnation;  no  hesitation  can  be  reasonably  admit- 
ted, in  respect  of  the  dealings  of  God  with  him.  For, 
at  last,  the  question  is  not  about  the  previous  decree, 
concerning  destination,  or  predestination;  but  the  jus- 
tice of  God,  in  what  he  eventually  has  done  or  will  do. 
If  what  he  does  and  will  do  be  wise,  holy,  just  and  good; 
no  previous  decree  can  render  it  unwise,  unholy,  un- 
just, and  evil.  While  vindicating  the  Judge  of  all  the 
earth,  from  a  presumptuous  charge  of  injustice,  in 
dooming  sinners  to  eternal  punishment;  we  must  not 
concede,  that  he  acts  unjustly  in  temporal  judgments: 
and  if,  in  executing  temporal  judgments,  "  the  wicked 


ON  THE  FOURTH  CHAPTER.         42D 

"  is  driven  away  in  his  wickednes,''  and  is  cast  down 
into  destruction,  is  "  God  unjust  who  taketh  ven- 
"  geance?"  The  words,  "  arbitrarily  and  capriciously ^''^ 
in  connection  with  the  Lord's  decrees,  or  dispensations, 
are  used  exclusively  by  the  opponents  of  Calvinism, 
and  are  not  found  in  the  writings  of  Calvinists. — How 

*  the  example  of  the  potter'  can  '  show,  that  the  apostle 

*  is  speaking  of  this  life  only;'  when  connected,  with 
'*  vessels  of  wrath,  fitted  for  destruction;"  and  "  ves- 
"  sels  of  mercy,  which  he  had  afore  prepared  to  glory," 
cannot  easily  be  conceived.  For  surely  these  terms 
mean  something  extremely  different  from  *  the  ranks  in 

*  society,  into  which  men,  by  divine  appointment  are 
'  born,'  as  the  apostle  shows,  when  he  particularly  men- 
tions himself,  and  both  Jewish  and  Gentile  converts  to 
Christianity,  as  *'  vessels  of  mercy."  The  election  of 
a  peculiar  people,   (even  in  the  Calvinistick    sense,) 

*  does  not  suppose  the  rest  of  the  world  neglected,  or 

*  punished,  excep:  so  far  as  they  deserve  it.'  But  had  we 
all  been  punished  as  we  deserved,  we  should  all  have 
perished  everlastingly.  *  O  Lord,  Deal  not  with  us 
^  after  our  sins;  neidier  reward  us  according  to  our  ini- 
'  quities.'*  Even  original  sin,  according  to  the  doc- 
trine of  our  church,  '  in  every  person  born  into  this 

*  world,  deserveth  God's  wrath  and  damnation.'!  Wc 
suppose,  therefore,  that  the  divine  decree  is  positive^  in 
respect  of  the  elect,  *  to  deliver  from  curse  and  damna- 

*  tion,  those  whom  he  hath  chosen  in  Christ  out  of  man- 

*  kind,  and  to  bring  them  by  Christ,  to  everlasting  sal- 
'  vation,  as  "  vessels  made  to  honour;"  [ut  vasa  inhono- 
rem  efficta;)  but  that  the  purpose  of  God  is  negative,  as 
to  others;  that  is,  he  purposes  to  leave  them  to  them- 
selves, and  to  do  nothing  to  deliver  them  from  the  pun- 

•  Litany.  f  Article  ix. 


430  llEMARKS 

ishment  which  their  sins  deserve,  or  from  the  conse- 
quences of  their  depraved  hearts  and  rebelHous  conduct* 
It  is  certain  that  the  compilers  of  our  articles  did  not 
think,  that  "  the  vessels  whom  God  had  afore  prepared 
"  unto  glory,"  related  to  God's  gracious  offer  of  the 
gospel  to  those,  whom  he  foreknew  would  accept  of  it: 
but  to  the  effect  of  his  special  grace  given  unto  them; 
for,  after  the  words  before  quoted,  it  follows;  *  Where- 
'  fore  they  which  be  endued  with  so  excellent  a  benefit 
'  of  God,  be  called  according  to  God's  purpose  in  due 
^  season,  they  through  grace  obey  the  calling;  they  be 
'  justified  freely,  &c.'*     And  indeed,  if  it  be  *  acknow- 

*  ledged,  that  man  has  not  the  disposition,  and  conse- 

*  quently  not  the  ability,  to  do  what  in  the  sight  of  God 
'  is  good,  .till  he  is  influenced  by  the  Spirit  of  God;*t 
his   foreknowing  that  the  persons  spoken  of,   would 

*  accept  the  blessings  of  the  gospel;'  implies,  that  he 
purposed  to  give  them  his  Holy  Spirit,  and  so  to  *'  work 
*'  in  them  to  will,  and  to  do,  of  his  good  pleasure." 
But  the  words,  "  and  to  make  known  the  riches  of  his 
"  glory  on  the  vessels  of  mercy,  whom  he  had  afore 
"  prepared  unto  glory,"  denote  more,  than  merely  their 
eftectual  calling:  they  signify  the  same  benefits,  which 
the  apostle  elsewhere  expresses  in  these  words:  *'  Giv- 
"  ing  thanks  to  the  Father,  who  hath  made  us  meet  to 
"  be  partakers  of  the  inheritance  of  the  saints  in  light; 
**  who  hath  delivered  us  from  the  power  of  darkness, 
^'  and  hath  translated  us  into  the  kingdom  of  his  dear 
''  Son;  in  whom  we  have  redemption  through  his  blood, 
"  even  the  forgiveness  of  our  sins.*'J  And  I  could  as 
easily  believe,  that  our  Lord's  words,  '*  Come,  yebles- 
''  sed  of  my  Fatlier,  inherit  the  kingdom  prepared  for 

■^  you  from  the  foundation  of  the  world,"  relate  '  to  this 

*  Article  xvil.  f  Page  61,  Refutation.        if  Col.  i.  12—14. 


ON  THE  FOURTH  CHAPTER.         431 

*  life  only,'  as  that  the  words  in  question  do.  "  The  en- 
"  during  with  much  long-sufFering  the  vessels  of  wrath 
**  fitted  for  destruction,"  include  the  long  suffering  of 
God  towards  other  sinners,  as  well  as  the  unbelieving 
Jews;  and  for  other  purposes,  than  giving  them  time  to 
repent:  but  this  does  not  so  materially  affect  our  argu- 
ment, 

P.  ccxli.  '  He  then,  &c.'*  *'  Even  us  whom  he  hath 
*'  called,  not  of  the  Jews  only,  but  also  of  the  Gentiles." 
As  he  saith  also  in  Hosea,  "  I  will  call  them  my  peo- 
"  pie  which  were  not  my  people,  and  her  beloved  which 
'^  was  not  beloved:  and  it  shall  come  to  pass,  that  in  the 
"  place,  in  which  it  was  said  unto  them.  Ye  are  not  my 
"  people;  there  shall  they  be  called  the  children  of  the 
**  living  God."t  This  is  then  spoken  of  "  the  vessels 
"  of  mercy  whom  God  hath  afore  prepared  unto  glory/' 
'  These  words  may  nol  only  be  accommodated,  but 
'  even  extended  to  the  Gentiles,  who  were  emphati- 
'  cally  not  called  his  people;  and  yet  by  faith  became 
'  the  seed  of  Abraham,  and  the  true   Israelites,  being 

*  the  sons  of  God  by  faith  in  Jesus  Christ. '|  "  And 
''  if  children,  then  heirs,  heirs  of  God,  and  joint-heirs 
"  with  Christ.'*     To  this  quotation  from  Hosea,  his 

•  *  He  then  quotes  several  propliecies  relative  to  the  call  of  the  Gentiles, 

*  and  the  embracing  ot  the  gospel  by  only  a  small  number  of  the  Jews;  and  it 
'  is  evident  from  the  orginal  passage  in  Isaiah,  and  also  from  tlie  context  in 
'  this  chapter,  that  the  expression,  "  a  remnant  shall  be  saved"  relates  to  pre- 

*  servation  in  this  world,  "  upon  the  earth,''  *  so  tliat  the  Israelites  should  not 
'  be  utterly  destroyed,  as  Sodora  and  Gomorrah  were.  In  all  tliis  there  is 
'  no  mention  of  any  absolute  decree  of  God,  by  which  some  men  are  destined 
'  to  happiness  and  others  to  misery,  in  the  world  to  come.  The  unbelief  of 
'  the  greater  part  of  the  Jews,  their  ceasing  to  be  the  chosen  people  of  God, 
'  and  the  call  of  the  Gentiles,  the  subjects  treated  of  iu  this  chapter,  were 
'  all  circumstances  which  liad  already  taken  place;  and  they  are  illustrated 

*  by  passages  of  the  Old  Testament,  and  by  events  tJiere  recorded,  all  confi- 
'  ned  to  this  life,  without  any  alUisioa  to  a  future  state  of  existence.' 

t  Hos.  i.  10.  ii.  23.     Rom.  ix.  24—26.  :t  Wliitby  on  Rom.  ix.  26. 


432  REMARKS 

Lordship  has  not  referred:  and  in   respect  of  the  pas- 
sages  from  Isaiah;*  whether  they  relate  merely  to  '  pre- 

*  servation  in  this  world,  "  upon  the  earth,"  I  shall 
leave  the  reader  to  judge:  but  the  connexion  induces 
me  to  think,  that  the  *'  remnant  according  to  the  elec- 
"  tion  of  grace,"  was  meant,  which  there  was  even  "  at 
*'  that  present  time,''  when  Israel  as  a  nation  was  cast 
off.t      Certainly  in  these  prophecies  '  no  mention  is 

*  made  of  any  absolute  decree  of  God,   &c:'  but  the 
apostle  is  showing  by  them,  that  the  obstinate  unbelief 
of  the  Jews,  and  the  conversion  of  the  Gentiles,   had 
been  predicted  long  before;  and  if  predicted,  then  fore- 
seen, yea,  predetermined.     These  events  were  passed 
indeed;  but  was  the  effect  of  the  calling  of  the  Gentiles 
and  the  rejection  of  the  Jews,  all  confined  to  this  life? 
Were  not  the  converted  Gentiles,  "  called  to  the  king- 
"  dom  and  glory"  of  God?  Were  not  the  unbelieving 
Jews,  "  vessels  of  wrath  fitted  to  destruction?"  Had 
they,  who  perished  by  temporal  judgments,  no  immor- 
tal souls?  Did  they  not  die  in  their  sins?  Is  it  not  true, 
that  **  He  that  believeth  not  the  Son,  sha'l  not  see  life; 
*'  but  the  wrath  of  God  abideth  on  him?"     How  can 
such  subjects  be  discussed,  '  without  any  allusion  to  a 
*  future  state  of  existence?'     If  we  realize  by  vigorous 
faith  a  future  state  of  existence:  and  firmly  believe  that 
"  he  who  believeth  shall  be  saved,  and  he  who  believeth 
*'  not  shall  be  damned;"  we  shall  find  this  next  to  im- 
possible. 

P.  ccxlii.     '  JFe  are,  &c.'J     The  passage  here  re- 

•  l3.  i.  9.  X.  22,  23.  t  ^^^-  ^i   ^— '^• 

i^  ♦  We  are  not  bj-  this  to  understand  that  it  w:is  "  :ipno!ntcd"  or  decreed 
'  by  God,  that  certain  persons  1o  wliom  the  srospcl  '.vas  preaclied,  should  be 
'  disobedient;  but,  that  it  wts  appointed  and  decreed,  that  if  men  disobeyed 
'  the  gospel,  it  should  be  to  them  a  stone  of  stumbling',  and  a  rock  of  ofilncc, 
'  that  is,  a  cause  of  punishment.' 


ON  THE  FOURTH  CHAPTER.         433 

ferred  to,*  is  spoken  of  unbelievers;  with  whom  the 
apostle  contrasts  his   christian  brethren.     "  But  ye  are 
'*  a  chosen  generation,  a  royal  priesthood,  an  holy  na- 
*'  tion,  a  peculiar  people;  that  ye  should  show  forth  the 
'*  praises  of  him,  who  hath  called  you  out  of  darkness, 
"  into  his  marvellous  light;  which  in  time  past  were  not 
"  a  people,   but  now  are  the  people  of  God,  which  had 
*•  not  obtained  mercy,  but  now  have  obtained  mercy."f 
They  were  •'  Elect,  according  to  the  foreknowledge  of 
"  God  the  Father,  through  sanctification  of  the  Spirit, 
"  unto  obedience,  and  sprinkling  of  the  blood  of  Jesus 
"  Christ:"  and  "  begotten  again  unto  a  lively  hope — to 
''  an  inheritance,  incorruptible  and  undefiled,  and  that 
"  fadeth  not  away,    reserved   in   heaven  for    them."| 
"  God  had  not  appointed  them  to  wrath,   but  to  obtain 
"  salvation  by  our  Lord  Jesus  Christ."^  -Others  stum- 
bled at  the  Rock  of  salvation,  "  being  disobedient  to 
*'  which  also  they  were  appointed."—'  It  was  appoint- 
•  ed,  &c.'  is  a  widely  different  proposition,  from  *'  they 
"  were  appointed:"  the  one  is  getieral,  the  other  special. 
"  They  stumbled  at  the  word,  being  disobedient;  where- 
"  unto  also  they  were  appointed."     (ETe^«o-*v.)     God  did 
not  appoint  their  unbelief  and  disobedience:  but  he 
knew,  that  without  his  special  grace,  they  would  be  un- 
believing and  disobedient;  and,  without  assigning  to  us 
his  reasons,  he  determined  to  leave  them  without  that 
special  grace,  and  to  give  them  up  to  their  hearts'  lusts, 
and  to  suffer  the  consequences  of  their  sins.     This  he 
hud  repeatedly  foretold,  that  he  would  do,  in  respect  of 
the  Jews  in  general,  as  the  punishment  of  their  past  re- 
bellions.    This  was  predicted;  therefore  foreseen,  and 
foreappointed. 

*  1  Pet.  ii.  r,  8.     •  t  1  Pet,  ii.  9,  10  *  1  Pet  i.  S?~5. 

§  1  Thes.  V.  9.     E5-T0. 

VOL.    I.  3  K 


434i  REMARKS 

P«  ccxlii.  1.  18.  '  Were  these,  &c.'*  Obedience  \s 
compliance  with  the  known  command  of  God;  not  act- 
ing according  to  his  decree  or  appointment,  whether 
secret  or  revealed.  Certainly  men,  in  disobeying  the 
command  of  God,  fulfil  his  appointments,  and  often 
accomplish  his  predictions.  "  Him,  being  delivered 
*'  by  the  determinate  counsel  and  fore-knowledge  of 
"  God,  ye  have  taken,  and  by  wicked  hands  havef  cruci- 
*'  fied  and  slain."!  Was  this  conduct,  in  any  sense, 
obedience?  Did  the  Jews  intend  to  do  the  will  of  God? 
"  They,  that  dwell  at  Jerusalem,  and  their  rulers;  be- 
*•'  cause  they  knew  him  not,  nor  the  voices  of  the  pro- 
*^  phets,  which  are  read  every  sabbath-day;  have  ful- 
"  filled  them,  in  condemning  him:  and  though  they 
"  found  it)  cause  of  death  in  him;  yet  desired  they 
*«  Pilate  that  he  should  be  slain.  And  when  they  had 
".  fulfilled  all  that  was  written  of  him,  &c."J  Was 
there  both  obedience  and  disobedience  in  this  act?  In 
what  did  the  obedience  consist?  ''  They  thought  evil 
'*  against  him;  but  God  meant  it  unto  good."^ 

Had  the  Lord  merely  decreed,  or  predicted,  that  the 
Israelites  should  extirpate;  with  undiscriminating  slaugh- 
ter, the  seven  nations  of  Canaan;  without  commanding 
Joshua  and  Israel,  to  execute  the  sentence  awarded 
against  them;  and  had  they,  without  most  express  com- 
mand, made  extirpating  war  against  them;  or  had  they 

•  *  Were   tliesd  mer.||  appointed  by  God  to  disobedience,  then  disobedi- 
'  ence  would  be  the  compliaiice  with  the  divine  appointment  or  will,  and  the 

*  same  act  would  be  both  obedience  and  disobedience      And  it  seems  impos- 

*  sible  that  disobediencej  if  it  takes' place  in  consequence  of  an  absolute  de- 

*  cree  of  God,  should  be  imputed  to  men  as  a  fault,  and  beniade  tlie  ground 

*  of  punishirient.  But  can  wc  suppose  tbjit  God  made  disobedience  inevita- 
'  ble,  when  we  ire  told,  that  "  man  is  not  to  put  a  stumbling'-blocfc,  or  an 
'  occasion  to  fall,  in  his  brother's  way?"     Or,  is  such  a  decree  reconcileabk- 

*  with  the  attributes  of  justice  and  nH:rcyr' 

t  Acts  ii.  23.  I  Acts  xiii.  27 --30.  ■§  Gen.  1.  20. 

II  Luke  ii.  34.    2  Cor.  ii.  16.     Rom.  xi.  22. 


ON  THE  FOURTM  CHAPTER.  435 

even  set  themselves  to  fulfil  the  decree,  from  motives  of 
rapacity,  avarice,  resentment,  or  cruelty,  as  made  known 
by  the  prediction;  they  would  have  been  guilty  of  atro- 
cious murder,  in  every  instance,  in  which  they  slew  a 
Canaanite:  and  all  the  declarations  and  invectives  of 
infidels  against  them,  and  against  the  Bible,  as  approv- 
ing their  conduct,  would  have  been  unanswerable.  But 
they  merely  fulfilled  the  express  and  repeated  command 
of  Jehovah;  and  were  the  appointed  executioners  of 
his  vengeance  on  that  devoted  race,  which  had  filled  up 
the  measure  of  their  sins.  Did  decrees,  even  when  re- 
vealed, warrant  the  conduct  of  those,  who  break  God's 
commandments,  in  fulfilling  them;  the  accursed  slave- 
trade  might  have  found  a  better  justification  from  pro- 
phecy; than  it  ever  had  in  the  British  senate,  from  its 
most  able,  eloquent,  and  zealous  advocates. 

If  any  event  ever  was  absolutely  decreed,  and  most 
expressly  predicted,  the  crucifixion  of  Christ  was  that 
event:  yet  that  did  not  at  all  excuse  any  of  the  parties 
concerned  in  it. 

This  argument,  if  carried  to  its  consequences,  would, 
if  valid,  prove  far  more,  than  any  Atiti-calvinist  intends: 
for  they,  who  hold  it,  must  either  disavow  the  belief  of  * 
the  divine  prescience,  and  of  all  prophecy;  or  excuse  an 
immense  proportion,  if  not  the  whole,  of  the  wicked- 
ness, which  has  ever  been  committed.  If  we  do  not 
firmly  adhere  to  this  fundamental  tenet,  that  the  law  and 
command  of  God  are  the  only  rule,  by  which  our  con- 
duct must  be  regulated,  and  by  which  it  will  be  judged: 
if  we  admit,  that  divine  purposes,  or  predictions,  when 
fulfilled  by  men,  intentionally  or  unintentionally,  alter 
the  nature  of  our  actions,  and  in  any  degree  convert 
disobedience  into  obedience;  we  shall  oprn  tlie  flood- 
gates to  iniquity:  while  each  will  profess,  when  actuated 


436  REMARKS 

by  his  own  selfish  passions,  that  he  is  executing  the  de- 
crees of  God,  or  fulfiUing  the  prophecies. 

God  has  not  *  made  disobedience  inevitable:'  nor  is 
it  inevitable,  in  any  special  instance;  that  is,  no  one 
commits  a  sin,  but  by  his  own  unconstrained  choice: 
yet  *  The  condition  of  man  after  the  fall  of  Adam,   is 

*  such,  that  he  cannot  turn  and  prepare  himself,  by  his 

*  own  natural  strength,  and  good  works,  to  faith  and 
'  calling  upon  God:  wherefore  we  have  no  power  to  do 

*  good  works,  pleasant  and  acceptable  to  God,  without 

*  the  grace  of  God  by  Christ  preventing  us,   that  we 

*  may  have  a  good-will,  and  working  with  us,  when  we 

*  have  that  good-will.'*  If,  in  this  sense,  disobedience 
is  inevitable,  without  special  grace;  the  fall  of  Adam, 
and  our  fall  in  him,  has  made  it  so;  not  any  act  or  de- 
cree of  God, 

The  argument,  taken  from  what  we  ought  to  do,  to 
prove  what  it  becomes  God  to  do,  has  been  before  an- 
swered. We  ought  to  do  all,  that  we  possibly  can, 
consistently  with  other  known  and  evident  duties,  to 
preservp  the  life  and  save  the  soul  of  every  man  on 
earth:  but  is  God  Ijound  to  exercise  his  omnipotence  to 
the  utmost,  to  preserve  every  man's  life,  and  to  save 
every  man's  soul?  Yet,  '  is  such  a  decree  reconcileable 

*  with  the  attributes  of  justice  and  mercy?'  The  an- 
swer to  this  question  must  be  left  to  the  day  of  judg- 
ment; but  I  nuist  remind  the  reader  of  St,  Paul's  an- 
swer to  an  objection,  not  wholly  dissimilar.  "  V\  hy 
"  doth  he  yet  find  fault?  For  who  hath  resisted  his  will? 
"  Nay,  but,  O  man,  Who  art  thou,  that  repliest  against 
"  God?"  Is  the  conduct  of  Jehovah,  in  casting  the 
wicked  into  hell,  reconcileable  \yith  the  attributes  of 


ON  THE  FOURTH  CHAPTER.         437 

'  justice  and  mercy?'  If  it  be,  then  the  decree^  that  he 
would  do  so,  cannot  be  irreconcileable. 

It  is  greatly  to  be  wished,  that  they  who  engage  in  re- 
ligious controversy,  would  reverently  avoid  all  language, 
that  even  seems  to  impeach  the  conduct  of  God,  on 
the  supposition,  that  their  own  tenets  are  not  true.  The 
words,  here  quoted,  are  inoffensive,  compared  with 
many  things,  in  writers  on  each  side  of  this  argument; 
which  are  indeed  too  shocking  to  be  transcribed:  yet 
even  this  question  implies  more  than  ought  to  be  even 
hinted,  or  even  allowed  in  our  thoughts.  Are  we  so 
completely  infallible,  that  wc  should  speak  a  word  im- 
plying, that  if  we  be  mistaken,  God  is?  On  this  uYihap- 
py  subject,  no  tongue  can  express  the  irreverence,  nay, 
the  blasphemy,  which  has  been  uttered,  by  eager  dis- 
puters.  I  am  conscious,  that  I  have  no  need,  nor  inclina- 
tion, to  adopt  any  argument  of  this  kind:  but  should  I 
drop  one  word,  implying  by  fair  construction,  such  a 
connection  between  my  sentiments,  and  the  honour  of 
the  divine  perfections;  that,  if  the  former  are  erroneous, 
this  is  exposed  to  impeachment,  or  even  doubt;  I  will 
promise  before  God,  publickly  with  shame,  to  retract 
it,  when  pointed  out  to  me.  Whether  Calvinism  be 
true  or  false,  God  is  infinitely  wise,  righteous,  holy, 
faithful,  good,  merciful;  worthy  of  all  reverence,  adora- 
tion, love,  confidence,  honour,  and  obedience,  from  all 
rational  creatures,  to  all  eternity.  It  would  indeed  be  a 
blessed  effect  of  this  publication,  if  it  should  render 
Calvinists,  as  well  as  their  opponents;  more  reverently 
cautious,  what  words  they  use,  in  the  warmth  of  con- 
troversy, when,  on  any  account,  the  glory  of  God,  iii 
his  dispensations  or  decrees,  is  even  remotely  concern- 
ed. "  Let  God  be  true,  and  every  man  a  liar."  An- 
gels adore  the  divine  perfections,  in  those  very  events, 
which  erring   presumptuous  mortals  'arraign:  and   e:^;. 


438  AEMASKS 

pressions  often  occur,  in  the  writings  even  of  pious  per- 
sons; which  a  dutiful  son,  or  a  loyal  subject,  would,  on 
no  account  or  supposition  whatever,  use  concerning  his 
father,  or  his  prince! 

P.  ccxliii.  1.  12.     '  We  are,  &c.'*     God  did  not  '  by 

•  an  ordinance,  cause  these  men  to  be  ungodly. 'f  This 
he  Hever  does,  for  that  would  make  God  the  author  of 
sin:  but  he  both  ordained,  that  men  "  guilty  of  such 
**  practices  should  suffer  a  severe  condemnation;"  and, 
foreseeing  that  they,  if  left  to  themselves,  would  be 
guilty  of  them,  he  determined  so  to  leave  them.  Thus 
they  were  "  of  old  ordained  to  this  condemnation:"  the 
appointment  did  not  make  them,  or  force  them  to  be, 
ungodly;  but  it  left  them  to  the  tendency  of  their  own 
corrupt  passions,  and  to  the  consequences  of  their  atro- 
cious crimes,  without  any  special  divine  interposition. 

P.  ccxliv.  1.  1.  *  God^s  owriy  &c.'J  The  apostle 
does  not  sa}',  '  to  offer  salvation  to  mankind;'  but  "  he 
"  has  saved  us,"  (even  me  Paul,  and  thee  Timothy,) 
"  and  called  us  with  an  holy  calling,  not  according  to 
''  our  works,  but  according  to  his  own  purpose  and 
"  grace,  which  was  given  tis,  before  the  world  began. "$ 
There  is  nothing  about  offer,  nor,  about  mankind,  in 
the  passage:  it  relates  wholly  to  the  apostle  and  Timo- 

*  '  We  are  not  to  infer  from  hence  tliat  God  by  an  ordinance,  causes  these 
'  men  to  be  thus  ungodly;  but  that  he  ordained  tliat  those,  who  he  foresaw 

•  \\  ould  be  guilty  of  such  practices,  should  suffer  a  severe  condemnation." 

t  Jude4,  7rfi!,yiyf>iLfj.;j.i\iot.     "  Written  before  hand."  Roin.  xv.  4.  Gal.  iii.  1. 
i'.pli.  iii.  3.   Gr. 

±  '  God's  "  own  purpose,  before  tlie  world  began,"  '  means  his  eternal  pur- 

•  ])Ose,  sjiringlng  from  liis  own  essential  goodness  and  mercy,  to  offer  salva- 

•  tion  to  mankind  through  Christ.     "  Who  hath  saved  us,"  *  that  is,  us  chris- 

•  tians;  by  which  and  otlier  similar  expressions,  as  has  been  before  observed, 
'  we  are  not  to  understand,  that  all  who  embrace  the  gospel  are  actually  sa- 
'  ved,  or  absolutely  certain  of  salvation:  but  that  all  christians  are  supplied 
'  with  the  means. of  salvation,  through  that  grace  v/hich  is  given  them.' 

?i  ?  Tim.  J.  9. 


ON  THE  POURTH  CHAPTER.         439 

thy,  or,  on  the  largest  contruction,  to  their  fellow-chris- 
tians.  By  such  convenient  alterations  and  additions,  it 
would  be  very  easy  to  new  model  the  whole  Bible;  and 
every  man  might  make  it  speak  the  language  of  his  own 
preconceived  sentiments.  The  meaning  of  the  passage 
may  be  left  to  the  reader's  determination:  but  the 
custom  of  substituting  other  propositions,  in  the  place 
of  those  made  by  the  sacred  writers,  must  not  pass  un- 
noticed. Truth  does  not  require  such  management. 
The  Jews,  and  the  unbelieving  Gentiles,  to  whom  the 
apostles  preached,  were  '  supplied  with  the  means  of 
*  salvation:'  and  so  are  are  all  nominal  christians.  But 
in  what  then  does  the  difference  between  true  believers, 
and  others  consist,  as  to  obligation  to  divine  mercy;  if 
they  have  nothing,  except  in  common  with  unbelievers, 
who  are  favoured  with  the  means  of  grace?  I  confess, 
that  I  do  not  understand  the  concluding  words, '  through 
'  that  grace  which  is  given  to  them.'  Are  outward  ad- 
vantages exclusively,  or  some  internal  influence  intend- 
ed? Outward  advantages  are  indeed  '  grace  given  to  us,' 
because  an  unmerited  favour;  and  they  are  means  of  salva- 
tion: but  internal  influence,  however  distinguished,  is,  I 
believe,  never  called  means  of  grace,  or  means  of  salva- 
tion, either  in  the  Scripture,  or  by  Theologians. 

P.  ccxliv.  1.  16.  '  It  appears,  &c.'*  That  nothing 
is  said  of  reprobation^  or  reprobate,  (as  far  as  the  words 
are  concerned,)  in  the  sense  put  on  them  by  some  Cal- 
vinists,  is  allowed:  and  the  reader  must  judge  for  him* 
self,  how  far  the  assertion  concerning  the  elect,  and 
election,  is  well  grounded.  If  any  one  be  disposed  to 
think,  that  nothing  even  plausible,  can  be  adduced  from 
Scripture,  in  support  of  the  system  conimonly  called 

•  *  It  appears,  that  elect  and  reprobate  persons,  in  the  Calvlnistlck  sense, 
'  are  nM.  even  known  in  the  Old  or  New  Testumcnt.' 


440  REMARKS 

Calvinistick;  I  only  intreat  him  to  read  again,  without 
comment,  but  with  attention,  and  prayer,  and  at  one 
time,  as  in  connexion,  the  latter  part  of  the  eighth  chap- 
ter of  Romans,  and  the  ninth;  at  another  time,  let  him 
read  the  eleventh  chapter  of  the  same  epistle;  and  at 
another,  the  two  first  chapters  of  the  epistle  to  the 
Ephesians;  and  then,  if  he  do  not  deduce  an  opposite  con- 
clusion, let  him,  if  he  can,  retire  from  the  investigation, 
affirming  without  hesitation,  that  there  is  nothing  in 
Scripture,  which  can  give  pious  persons  any  ground  to 
maintain  the  reprobated  doctrine  of  personal  election. 
The  passages,  referred  to,  and  many  others,  seem  to 
me,  of  themselves  most  decidedly,  to  speak  our  lan- 
guage: we  can  express  our  meaning  in  the  apostle's 
words,  without  addition  or  alteration:  and  frequent  quo- 
tations from  them,  in  a  sermon,  without  some  attempt 
to  explain  away  their  obvious  meaning,  would  suffice, 
in  most  congregations,  to  subject  the  preacher  to  the 
charge  of  being  a  Calvinist.  Tiiis  experiment  any  mi- 
nister may  make,  if  he  chooses;  and  there  is  no  room  to 
doubt  the  event  of  it.  On  the  contrary,  when  our  con- 
clusions are  rejected  and  opposed,  the  whole  effort  of 
learning,  and  argument,  and  management,  is  requisite, 
to  put  another  meaning  on  these  Scriptures:  and  in  res- 
pect of  preaching,  they  are  generally  kept  out  of  sight; 
or,  if  adduced,  much  pains  must  be  taken  to  ward  off 
the  unfavourable  impression.  Were  I  disposed  to  en- 
gage in  a  controversial  discussion  of  the  subject,  very 
many  texts  might  be  adduced  in  support  of  our  doc- 
trines, besides  those,  which  have  been  here  particularly 
considered.  But  enough  has  been  said  for  my  pur- 
pose. I  would  desire  to  be  considered  rather  as  an 
apologist  for  those,  who  hold  the-  doctrine  of  personal 
election  to  eternal  life,  and  such  other  tenets  as  are  in- 
separable from  it;  than  as  an  eag^ r  disputer  for  Calvin. 


ON  THE  FOURTH  CHAPTER.         441 

ism.  I  would  wish  to  make  it  understood,  what  we 
really  do  believe,  and  what  we  do  not;  and  on  what 
grounds:  to  obviate  misapprehension,  and  misrepresen- 
tation; and,  if  it  might  be,  to  procure  for  us  somewhat 
more  candour,  and  fairness,  and  equity,  from  our  oppo- 
nents, than  we  generally  meet  with.  This  I  should 
greatly  desire  for  their  sakes;  as  I  must  think,  that  many 
things,  advanced  groundlessly  against  us,  are  exceed- 
ingly criminal  in  the  sight  of  God. — Having  before 
stated  to  the  publick,  in  my  comment  of  the  Scriptures, 
my  deliberate  judgment,  concerning  the  true  meaning 
of  every  passage  here  considered,  and  of  every  other 
text  pertaining  to  the  argument;  and  not  having  been 
convinced  by  '  I'he  Refutation,'  that  my  interpretation 
is  erroneous;  I  must  refer  the  reader,  who  may  wish 
more  fully  to  know  my  sentiments,  or  the  reasons  of 
them,  to  the  comment  itself:  and,  as  a  more  compen- 
dious method,  to  '  \  Sermon  on  Election,  and  final 
Perseverance,'  publisheda  bove  twenty-four  years  ago. 
P.  ccxliv.  1.19.     '7b  send,  &c.'*    Are  not  all  '  who 

*  believe  and  obey,'  '  certain  individuals  only,'  to  the 
exclusion  of  all,  who  do  not  believe  and  obey;  as  well 

•  •  To  send  Christ  into  the  world,  that  mankind  might  be  saved,  was  indeed 
-  the  eternal  purpose  of  God;  this  lie  decreed  from  the  beginning;  but,  in 
'  making  this  decree,  he  did  not  appoint,  that  the  benefits  of  Christ's  mission 
*•  should  be  enjoyed  by  certain  individuals  only,  but  that  they  should  extend 
'  to  all  who  believed  and  obeyed;  and  that  every  one,  to  whom  the  gospel 
'  should  be  made  known,  should  have  the  power  of  believing  and  obeying. 
'  There  was  no  absolute  election  of  particular  persons  who  must  necessarily 

*  be  saved,  but  a  conditional  offer  of  salvation  to  all.  If  the  redemption  pur- 
'  chased  by  the  death  of  Christ  be  confined  to  the  elect,  the  design  of  Christ's 

*  coming  into  the  world  was  to  save  the  elect,  and  the  elect  only,  and  not 
"  to  save  sinners"  '  in  general.  But  v/e  find  not  in  Scripture  a  single  text 
'  which  thus  restrains  the  object  of  Christ's  incarnation;  and,  on  tlie  other 
'  hand,  we  have  seen  that  there  are  numerous  passages  upon  this  subject,  of 

*  the  most  comprehensive  signification.  Tlie  impenitently  wicked  are  alone 
'  excluded  from  "  the  blessed  hope  of  everlasting  life  which  God  has  givaa 
"  us  in  our  Saviour  Jesus  Christ." 

VQI,.    I.  3  L 


442  REMARKS 

as  the  elect  are  '  certain  individuals  only,^  excluding 
such  as  are  not  elect?  Now  we  believe,  that  they  are  ex- 
actly the  same  individuals:  all,  who  believe  and  obey, 
are  elect,  and  prove  their  election,  by  their  faith  and 
obedience;  and  all  the  elect  are,  by  special  grace, 
brought  to  believe  and  obey.*  Instead  of  necessarily ^ 
we  should  say,  certainly:  '  the  conditional  offer  of  salva- 
*>  tion  to  all,'  is  made  to  all,  where  the  word  of  God  is 
preached;  but  is  nothing  more  done,  by  the  grace  of 
God,  for  those  who  believe  and  obey?  The  effects  of 
the  redemption  of  Christ  is  confined  to  those,  '  who  be. 

*  lieve  and  obey;'  eventually  he  will  save  these,  and  these 
only,  and  not  *  sinners  in  general;'  that  is,  he  will  not 
save  men,  whether  they  believe  and  obey,  or  no.  Now, 
supposing  all  who  believe  and  obey  to  have  been  chosen, 
'  in  Christ  out  of  mankind,'   '  by  the  counsel  of  God 

*  secret  to  us;'  and,  in  consequence,  to  have  been  *  called 
'  according  to  God's  purpose  by  his  Spirit,  working  in 
'  due  season;  they  through  grace  obey  the  call,  &:c:'t 
then  the  doctrine  of  personal  election  is  as  consistent, 
with  the  general  intention  of  Christ's  coming  to  save 
sinners;  as  the  doctrine,  that  only  those  who  believe  and 
obey  shall  be  saved.  And  to  explain  the  general  de- 
sign, in  any  other  sense,  would  bring  in  universal  salva- 
tion. On  our  principles  also,  '  the  impenitently  wicked 
'  alone  are  excluded  from  the  blessed  hope  of  evcrlast^ 
'  ing  life,  which  God  has  given  us  in  Jesus  Christ  our 
'  Saviour:'  for,  we  consider  none,  as  non-elect,  but  those 
who  die  impenitent  and  unbelieving,  not  by  necessity, 
or  in  any  other  way,  than  by  being  left,  without  special 
grace,  to  the  effects  of  their  wicked  dispositions  and  ac- 
tions. How  far  the  following  texts  may  be  considered, 
as  instances,  in  which  the  Scripture  thus  restrains  thf? 

*  See  Art.  xvii.  fonnci-  part.  +  See  Art.  x. 


ON  THE  FOURTH  CHAPTER.         443 

object  of  Christ's  incarnation,  the  reader  must  judge. 
"  All  that  the  Father  giveth  unto  me,  shall  come  unto 
*'  me;  and  him  that  cometh  unto  me,  I  will  in  no  wise 
"  cast  out.  For  I  came  down  from  heaven,  not  to  do 
"  my  own  will,  but  the  will  of  him  that  sent  me:  and 
"  this  is  the  will  of  him  that  sent  me,  that  of  all,  which 
"  he  hath  given  me,  I  should  lose  nothing,  but  should 
"  raise  it  up  again  at  the  last  day.  And  this  is  the  will 
"  of  him  that  sent  me;  that  every  one  which  seeth  the 
*•  Son,  and  believeth  on  him,  may  have  everlasting  life; 
*'  and  I  will  raise  him  up  at  the  last  day." — "  No  man 
"  can  come  to  me,  except  the  Father,  who  hath  sent  me, 
"  draw  him,  and  I  will  raise  him  up  at  the  last  day,— It 
"  is  written  in  the  prophets.  And  they  shall  l)e  all  taught 
"  of  God:  Every  man  therefore,  that  hath  heard  and  hath 
"  learned  of  the  Father,  cometh  unto  me."  "  No  man 
"  can  come  to  me,  except  it  were  given  unto  him  of 
"  my  Father."*  "  Other  sheep  I  have,  which  are  not 
*'  of  this  fold;"  (evidently  meaning  the  Gentiles  who 
should  believe  in  him;)  "them  also  must  I  bring, 
"  and  they  shall  hear  my  voice;  and  there  shall  be  one 
"Told,  and  one  Shepherd." — "  Ye  believe  not,  because 
"  ye  are  not  of  my  sheep,  as  I  said  unto  you.  My 
"  sheep  hear  my  voice,  and  I  know  them,  and  they  fol- 
"  low  me:  and  I  give  them  eternal  life,  and  they  shall 
'*  never  perish,  neither  shall  any  pluck  them  out  of  my 
"  hand.  My  father  whicli  gave  them  me  is  greater  than 
"  all,  and  none  is  able  to  pluck  them  out  of  my  Father's 
"  hand.  I  and  my  Father  are  one."t  '*  As  thou  hast 
'*  given  him  power  over  all  flesh,  that  he  should  give 
*'  eternal  life  to  as  many  as  thou  hast  given  him."  "  I 
"  pray  for  them;  I  pray  not  for  the  world;  but  for  them, 
'*  whom  thou  hast  given  me.''—*"  Neither  pray  I  for 

'  .Tcl'.n  -/.   ^7—10.  44,  45.  65  f  «ohn  x.  15.  25—30. 


444  RKMARKS 

"  these  alone,  but  for  them  also,  which  shall  believe  on 
"me  through  their  word."*  The  election  hath  ob- 
**  tained  it:  and  the  rest  were  blinded. "f  ^^^  let  this 
"  suffice. 

P.  ccxlv.  1.  23.      *  Can  we,  &,c?'J     God  '  by  a  po- 

*  sitive  law,'  forbade  Adam  to  eat  the  fruit  of  a  certain 
tree;  and  certainly  he  forbade  the  Jews,  by  positive  law, 
to  crucify  their  holy  Messiah:  yet  he  foresaw,  and  pre- 
dicted, and  consequently  had  decreed^  "  in  his  deter- 
"  minate  counsel  and  foreknowledge,"  the  crucifixion 
of  the  Messiah:  and  he  might  secretly  determine  to 
leave  Adam  to  himself,  for  most  wise  and  holy  pur- 
poses; and  yet  forbid  him  to  eat  of  the  fruit  of  that  tree. 
But  as  nothing  express  is  spoken  concerning  such  a 
decree;  however  it  may  seem  to  follow,  from  the  other 
doctrines,  which  we  do  hold;  it  is  presumptuous  in  us, 
to  deduce  unrevealed  conclusions,  from  revealed  truths; 
even  though  Calvin  himself  did  it.  Calvinists  in  gene- 
ral do  not  hold,  that  '  Adam  by  his  original  formation 

*  was  absolutely  unable  to  obey;  or  that  the  continuance 
'  of  innocence  and  happiness  depended  on  a  condition, 

*  that  he  was'  either  '  physically,'*  or  morally  '  unable 
'  to  obey,'  nay,  they  maintain  the  contrary:  but  God 
alone  is  immutable;  and  a  creature,  however  exalted  and 
excellent,  must  be  changeable;  and  Adam  changed,  and 
fell,  by  his  own  wilful  and  aggravated  crime.  The 
entrance,  however,  of  wickedness  and  misery,  into  the 
creation  of  an  Omnipotent  God,  who  is  Love,  or  even 


•  John  xvii.  2.  9.  20  f  Rom.  xi.  7. 

\  '  Can  we  believe  that  God  forbade  the  fall,  which  by  an  antecedent  dc- 
<cree  he  had  rendered  inevitable!"  That  he  gave  a  commandment  to  Adam, 
'which  by  his  original  formation  he  was  absolutely  unable  to  obeyi'  That  he 
'  made  the  possession  of  Paradise,  and  the  continuance  of  his  innocence  and 
*  happiness,  to  depend  upon  a  condition,  which  it  was  physically  impossible 
'  for  him  to  fulfil?' 


ON    THE    FOURTH    CHAPTER.  445 

the  existence  of  them,  is  a  difficulty,  which  the  Scrip^ 
ture  has  not  removed,  and  which  man's  reasonings 
never  can  remove;  but  which  will,  no  doubt  be  cleared 
up,  at  the  day  of  "  wrath  and  revelation  of  the  righteous 
"judgment  of  God."  It  is  an  undeniable  fact,  on 
every  supposition,  and  bears  equally  upon  the  senti- 
ments of  all  men,  except  avowed  Atheists:  yet  it  is  the 
grand  difficulty  of  all;  and  if  any  man  could  satisfacto- 
rily solve  it,  all  others  might  be  more  easily  removed. 
But,  though  the  "  judgments  of  God  are  a  great  deep, 
"  his  righteousness  is  like  the  strong  mountain." 
P.  ccxlvi.  1.  4.     '  It  was,  &c.'*     It  is  a  relief  to  the 

*  '  Tt  was  indeed  a  decree  of  God,  to  create  ma?i  and  to  endow  him  wilh 
'  free-agency;  but  the  bad  actions  of  men,  which  arose  from  the  abuse  of  this 

*  free-will,  are  not  to  be  considered  as  the  decrees  of  God.     All  which  can 

*  be  said  of  them  with  reference  to  God  is,  that  they  are  the  consequence  of 

*  his  decree.     It   is   indispensably  necessary   to  distinguish  between  those 

*  works  which  are  done   by  the  immediate  will  and  operation  of  God,  and 

*  those  works  which  are  done  by  free-agents  who  derive  their  free-agency 
'  from   liirn.    The  former  may  very  properly  be  said  to  be  the  decrees  of 

*  God,  because  "  known  unto  God  are  all  his  works,  from  the  beginning  of  the 
**  world:"  of  this  kind  are  the  creation  of  man,  the  call  of  Abraham,  and  the 
'  Redemption  tlirough  Christ.  But  the  actions  of  free-agents  can  only  be 
'  said  to  be  permitted  by  God;  and  of  this  kind  are  the  fall  of  Adam,  and 
''  every  other  human  transgression  of  the  divine  will.     Many  of  God's  de- 

*  crees  arose  from  the  foreseen  conduct  of  men;  such  as,  the  deluge,  the  glv- 
'  ing  of  the  law  by  Moses,  and  the  revelation  of  his  will  from  time  to  time 
'  by  the  prophets.  And  God  frequently  makes  the  sinfulness  of  men  the 
'  means  of  accomplishing  his  own  wise  and  gracious  purposes,  of  which  we 

*  have  a  signal  instance  in  the  death  of  our  Saviour  himself,  wlio  "by  wicked 
"  hands  was  crucified  and  slain,'*  and  thus  made  "  the  propitiation  for  the 
"sins  of  the  whole  world:"  '  in  this  manner  was  Christ  "delivered  by  the 
''  determinate  counsel  and  foreknowledge  of  God,"  •  and  the  Jews  and  Ro- 

*  man  Gentiles  "  did  whatsoever  tlie  hand  and  the  counsel  of  God  determined 
"  before  to  be  done."  '  Not  only  God's  own  immediate  works  are  known  to 
*.him  from  the  beginning  of  the  world,  but  also  all  the  works  of  all  his  crea- 

*  tures.    All  futurity  is  open  to  his  vie»v.  He  knows  all  the  words,  thoughts, 

*  and  actions  of  men,  and  all  the  events  passing  at  any  one  moment,  or 
'  which  will  hereafter  take  place,  in  every  part  of  the  universe.  He  is  not 
'  circumscribed  by  the  relations  either  of  time  or  place;  past,  present,  and  to 
'  come,  near  and  remote,  are  to  him  the  same.  Nothing  gives  a  more  sublime 
'  idea  of  the  attributes  of  t|ie  Deity,  than  this  consideration,  that  the  whole. 


446  REMARKS 

mind,  in  making  these  remarks;  (though  in  some  re- 
spects it  increases  the  difficulty;)  that  an  unexpected 
transition  sometimes  is  made,  from  language  most  hos- 
tile to  our  sentiments,  to  that  of  concurrence  and  amity. 
Taking  this  passage  together,  there  is  scarcely  any 
thing,  to  which  a  moderate  Calvinist  would  object.  In- 
deed, as  far  as  it  goes,  it  expresses  Calvin's  views  of 
the  subject,  as  I  shall  make  it  appear,  in  a  subsequent 
part  of  this  work,  by  translations  of  some  parts  of  the 
Helvetick  confession,  &c.  I  do  not  say,  that  it  con- 
tains all  Calvin's  views.  He  certainly  maintained,  that 
the  decree  of  God,  respecting  man,  extended  much 
further,  than  merely   to   '  create  him,  and  endue  him 

*  with  free -agency:""  and  the  purpose  of  permitting  his 
fall,  and  the  entrance  of  sin  and  misery,  must  have 
formed  a  part  of  it.  But  as  the  Scripture  says  nothing 
explicit  concerning  that  decree,  I  shall  be  silent  about 
it.  All  the  decrees  of  God,  concerning  those,  who  are, 
in  any  way,  "  appointed  to  wrath,"  were  formed  in  fore- 
sight, that  the  persons  concerned  would  deserve  that 
wrath;  all  concerning  the  Saviour  and  his  salvation,  on 
the  foresight  that  men  would  need  such  a  Saviour  and 
salvation;  and  all  those,  which  relate  to  those,  whom 
"  God  from  the  beginning  chose  unto  salvation,  through 
''  sanctification  of  the  Spirit,  and  belief  of  the  truth," 
were  formed  on  the  foresight,  that  he  would  "  save 
"  them,  and  call  them,  with  an  holy  calling,  not  accord- 
*'  ing  to  their  works,  but  according  to  his  own  purpose 
*'  and  grace,    which  was  given  them  in  Christ,   before 

<  ags^regate  and  series  of  events,  co-existing'  over  immensity  of  space,  and 

*  successive  through  endless  ages  of  eternity;  some  resulting  from  the  free- 

♦  will  of  rational  agents,  and  others  dependent  upon  the  operation  of  irra- 

♦  tional  or  mechanical  c;iwscs, — are  at  once  present  to  his  all-seeing  eye. 

•  However  incompetent  we  may  be  to  the  full  comprehension  of  such  pei'fec- 

•  tion,  it  is  impossible  to  contemplate  it  without  feelings  of  devout  adinira- 
'  tion  and  religious  awe,' 


©N  THE  FOURTH  CHAPTEJl.         447 

^*  the  world  began."*— -It  is  worthy  of  the  reader's 
notice,  that  the  sacred  writers,  speaking  on  these  sub- 
jects, continually  call  our  attention  to  what  preceded, 
or  was  coeval  with,  "the  foundation  of  the  world." 
"  The.kingdonj  prepared  for  you  from  the  foundation 
**  of  the  world."  "  He  hath  chosen  us  in  him  before 
*'  the  foundation  of  the  world.''  "  Who  verily  was 
*'  foreordained  before  the  foundation  of  the  world." 
**  The  Lamb  slain  from  the  foundation  of  the  world." 
^*'  Whose  names  were  not  written  in  the  book  of  life 
"  from  the  foundation  of  the  world."!  "  In  hope  of 
*'  eternal  life,  which  God,  that  cannot  lie,  promised  be- 
*'  fore  the  world  began. "J  This  language  naturally 
suits  the  Calvinistick  system;  but  it  is  seldom  used,  or 
quoted,  by  Anticalvinists,  except  in  attempting  to 
prove,  that  it  does  not  countenance  our  doctrine. — The 
rest  of  the  quotation  is  very  good,  and  the  conclusion  of 
it  admirable. 

P.  ccxlix.  1.  7.  '  The  effusions,  &c.'§  Had  no  ex- 
pressions of  this  kind  been  found,  in  the  language  of 
the  inspired  writers,  the  method  here  taken  of  account- 
ing for  them,  as  used  by  pious  persons,  might  be  admis- 
sible: and  it  certainly  is  no  discredit  to  them,  that  they 
naturally  spring  from  humble  convictions  of  deserving 
punishment,  and  are  '  the  effusions  of  piety  and  grati- 

*  tude.'  But  it  cannot  be  admitted,  that  they,  who 
wrote  by  immediate  inspiration,  expressed  their  internal 

*  2  Tim.  i.  9.  f  Matt.  xxv.  34.     Eph.  i.  4.     1  Pet.  i.  20.     Rev. 

xiii.    8.    xvii.  8.  +  Tit.  i.  2. 

§  '  The  effusions  of  piety  and  gratitude,  and  the  stings  of  remorse,  would 
'  ultimately  lead  to  expressions,  which  might  seem  to  convey  the  idea  q\ 

*  divine  decrees  universally  directing  and  controlling  human  conduct  and 
'  human  affairs.  The  finite  derivative  agency  of  man  would  be  lost  in  the 
'  infinite  self-exist  ing  power  of  Cod;  and  events,  foreseen  by  Qod,  as  result- 
'  ing  from  the  free  exercise  of  faculties  conferr<-a  by  himseUj  would  be  coc- 
'  sidered  as  commanded  and  appointed  by  him.' 


'14$  REMARKS 

feelingSy  in  such  language  as  did  not  accurately  state 
the  truth,  which  they  were  commissioned  to  make 
known  to  mankind.  '  Events  foreseen  by  God,  as 
^  resulting  from  the  free  exercise  of  powers  conferred 
'  by  himself;'  at  least  keeps  out  of  sight,  the  change 
made  in  human  nature  by  the  fall;  and  the  renewing 
grace  of  the  Holy  Spirit,  from  whom  *  all  holy  desires, 

*  all  good  counsels,  and  all  just  works  do  proceed.* 
Calvinists  are  far  from  holding,  that  God  commanded 
all  those  actions  of  men,  which  are  done  in  accomplish  - 
ing  his  appointments. 

P.   ccxlix.  1.  18.      *  There  is,  Stc.'*     No  man  *  as- 

*  cribes  to  the  Deity  a  mode  of  acting,'  which  he  him- 
self things  to  be  '  inconsistent  with  the  divine  attri- 

*  butes.'  Here  indeed  we  all  are  liable  to  mistake.  One 
ascribes  to  God  '  a  mode  of  acting,'  which  another  man 
supposes  to  be  *  inconsistent  with  his  attributes.*  But, 
whatever  we  may.  think  on  any  subject,  reverence  of 
the  infinite  Majesty  of  heaven  best  becomes  us.  The 
rest  of  the  passage  is  very  just:  but  how  it  consists  with 
what  follows,  the  reader  must  determine. 

P.  ccl.  1.  8.     '  But  that,  &c.'t    After  what  has  been 

*  '  There  is  a  great  difFerence  between  the  not  being  able  to  comprehend 
'  the  whole  or  any  particular  part  of  the  divine  economy,  and  the  ascribing 

*  to  the  Deity  a  mode  of  acting  inconsistent  with  his  attributes.  Thus,  I  do 
»  not  attempt  to  explain,  or  pretend  to  understand,  how  the  free-agency  of 
'  man  is  reconcileable  with  the  prescience  of  God.     I  cannot  comprehend 

*  how  those  future  contingencies,  which  depend  upon  the  determination  of 

*  the  human  will,  siiould  be  so  certainly  and  infallibly  foreseen,  as  to  be  th« 
'  objects  of  the  sure  word  of  prophecy:  still,  however,  I  believe  both  in  the 
'  prescience  of  God  and  free-agency  of  man^  for  the  reasons  already  stated; 
'  and  1  see  in  them  no  contradiction  to  each  other,  or  to  any  acknowledged 
'  truth.  Here  is  a  just  exercise  of  my  faith,  upon  a  subject  which  exceeds 
'  the  limits  of  my  vmd.erstanding;  it  is  above,  but  not  contrary  to,  reason.' 

1"  *  But  that  God  should  of  his  own  good  pleasure,  without  any  respect  to 
'  their  conduct,  irreversibly  predestinate  one  part  of  mankind  to  eternal 
'  happiness,  and  the  other  part  to  everlasting  misery,  is  a  doctrine  which  I 
■  consider  so  inconsi.steut  with  the  attributes  of  infinite  justice  and  infinite 


ON  THE  FOURTH  CHAPTER.         449 

argued  and  stated,  on  the  preceding  part  of  this  chapter, 
it  is  not  needful  to  mark  particularly,  the  misapprehen- 
sions of  the  Calvinists'  doctrine,  which  this  passage 
contains.     God  indeed  '  irreversibly  predestinates  one 

*  part  of  mankind  to  eternal  happiness:'  and  knowing 
that  they  would  neither  deserve  it,  nor  be  fit  for  it,  but 
quite  the  contrary;  nay,  that  if  left  to  themselves,  they^ 
would  refuse  the  proffered  blessing;  he  purposed,  by 
**  regeneration  and  renewing  of  the  Holy  Spirit,"  to 
bring  them  to  repentance,  faith,  love,  holiness,  and 
heaven;  as  stated  in  our  seventeeth  article.  But,  few 
modern  Calvinists,  if  any,  maintain  that  God  irreversi- 
bly decreed  another  part  of  mankind  to  everlasting 
misery,  without  respect  to  their  foreseen  deserving  of 
it.     Again,   we  do  not  hold,  that  God  created   *  some 

*  men  for    the  purpose  of  being  eternally  miserable, 

*  without  giving  them  the  capacity  of  avoiding   that 

*  misery.'  For  first,  we  consider  mati  as  being  at  pre- 
sent for  different  from  what  God  created  him;  a  fallen 
apostate  rebel,  a  "  child  of  wrath,"  and  "  a  vessel  of 
*'  wrath  fitted  for  destruction;"  and  "it  is  of  the 
"  Lord's  mercies,"  that  we  are  not  all  left  finally  to  pe- 
rish in  our  sins.  Secondly,  We  consider  even  fallen  man, 
as  wanting  no  capacity^  for  embracing  the  gospel  of 
free  mercy,  but  a  disposition,  a  willing  mind:   and  *  it 

*  is  acknowledged,  that  man  has  not  the  disposition,  and 

*  consequently  not  the  ability,  to  do  what  in  the  sight 
'  of  God  is  good;   till  he  is  influenced  by  the  Spirit  of 

'  mercy,  th;it  I  cannot  bring  myself  to  believe  it.     It  is  not  merely  that  I  am 

*  unable  to  reconcile  these  two  things,  or  to  understand  how  they  are  con- 
'  sistent  with  each  other;  but  it  appears  t(>  me  a  palpable  contradiction  to 

*  say,  that  a  just  and  merciful  God  created  ;;ome  men  tor  the  purpose  of  being 
'  eternally  miserable,  without  givmg  them  the  capacity  of  avoiding  that 
'  misery.    And  to  add,  as  the  Calvinists  do,  that  God  acted  tluis  to  promote 

*  his  own  glory,  is  so  dreadful  an  assertion,  that  I  should  not  conceive  it 
'  possible  to  be  made  by  persons  calling  themselves  christians,' 

VOL     I.  fi   U 


450  REMARKS 

'  God.  '* — <  And  to  add,  as  the  Calvinists  do,  that  God 
'  acted  thus  to  promote  his  own   glory,    &c.'     That 

*  God  created  man  for  the  purpose  of  his  being  eternally 

*  miserable,'  exclusive  of  his  foreseen  wickedness,  and 
this  '  to  promote  his  own  glory;'  would  indeed  be  '  a 
'  dreadful  assertion,  which  1  should  not  have  conceived 

*  it  possible  to  be  made  by  persons  calling  themselves 

*  christians.'  But  quotations  from  our  writings,  and 
from  several  of  them,  expressly  maintaining  this  doc- 
trine, are  indispensably  necessary;  when  it  is  said  '  >4s 
'  the  Calvinists  do.^  It  is  true,  some  individuals,  calling 
themselves  Calvinists,  but  called  by  us  Antinomians,  if 
not  blasphemers,  have  maintained  very  dreadful  senti- 
ments: but  the  body  of  Calvinists  are  no  more  charge- 
able with  their  extravagancies,  than  the  refuters  of  Cal- 
vinism are  with  the  heresies  and  iniquities  of  the  multi- 
tudes, who  oppose  or  ridicule  our  doctrines.  Let  us 
only  be  judged  by  our  tenets,  and  not  by  the  tenets  of 
those  whom  we  disclaim,  and  protest  against  to  the 
utmost  of  our  ability.  Till  quotations  be  adduced,  from 
the  writings  of  modern  Calvinists,  and  of  the  evangelical 
clergy,  clearly  proving  that  we  avow  the  sentiments 
here  ascribed  to  us,  I  must  confidently  pronounce  this  to 
be  an  unfounded^  and  unsubstantiated  charge  against  us. 

'  Aliiid  est  maledicere^  aliiid  accusare:  accnsatio  crimen 
'  desiderata  rem  nt  dejiniat,  hominem  ut  notet,  argumento 
^ probet^  teste  cotifirmet,  &c.'  {Cicero,) — I  shall  show 
hereafter,  that  I  am  not  Calvin's  disciple;  though  I  re- 
vere him,  as  no  commca  man,  either  as  a  scholar,  a 
theologian,  or  a  christian:  it  will  then  appear,  that,  he 
used  exceptionable  words,  at  least  in  my  judgment,  on 
this  very  point;  but  by  no  means  importing  all,  which 
is  here  implied.     It  is,  however,  exclusively  the  cause 

»  Page  66,  Refutation, 


I 


ON  THE  FOURTH  CHAPTER.         451 

oi  modern  Calvinists,  and  especially  those  of  the  esta-' 
blished  church,  which  I  have  undertaken  to  plead.  And 
let  our  oppenents  prove,  if  they  can,  that  one  in  ten,  or 
twenty  of  those,  who  have  committed  themselves,  by 
publishing  their  sentiments,  hold  that  God  decreed  to 
consign  any  portion  of  mankind  to  everlasting  miserj% 
without  regard  to  their  foreseen  conduct  as  deserving 
it.  This  at  least,  I  avow,  and  a  large  majority  of  my 
brethren  will  join  with  me;  that  I  wholly  disclaim  all 
such  nominal  Calvinists,  as  deliberately  maintain  that 
sentiments  The  Lambeth  articles,*  though  very  open 
to  objection,  say:  '  Those  who  are  not  predestinated  to 
'  salvation,  shall  be  necessarily  damned  for  their  siJisJ* 
Even  in  the  decrees  of  the  synod  of  Dort,  which  are 
peculiarly   obnoxious,   they  who  are  secluded  '  from 

*  saving  grace,'  are  considered,  not  merely  as  creatures, 
but  as  sinners;  else  w^hy  should  hnpenitency  have  been 
mentioned?  But,  supposing  that  even  Calvin,  and  other 
eminent  persons  clogged  their  doctrines  with  senti- 
ments, which  we  avowedly  consider  as  unscriptural;  are 
these  same  sentiments,  overcharged  and  distorttd,  ^^  be 
imputed  to  those  very  persons,  who  disavov/  ^.itm: 
merely  because,  in  the  grand  outline  of  their  creed, 
they  coincide  with  these  eminent  men?  I  must  own  I 
cannot  see  either  *  justice,  or  mercy,'  in  this  way  of 
exposing  us  to  publick  odium  and  contempt.  In  re- 
spect of  the  concluding  part  of  this  quotation — '  So 
'  inconsistent  with  the  attributes  of  infinite  justice  and 

*  infinite  mercy,  that  I  cannot  bring  myself  to  believe 

*  it;'t  I  would  by  no  means  excuse  the  doctrine,  con- 
cerning which  this  is  said.  I  have  already  shown  how 
essentially  it  differs  from  our  doctrine;  but  we  all  have 
our  difficulties,  and  some  things  meet  us,  in  the  Scrip- 

•  See  Chap.  vii.  f  ^^^  Remarks  on  p.  243,  Refutation. 


452  REfiJARKS 

tares,  which  we  cannot  reconcile  with  oi\r' ideas  of  the 
divine  perfections*  Few  have  experienced  this  morej 
than  I  have  done.  But  shall  we,  on  this  ground,  re^ 
ject  any  revealed  truth?  Shall  we  hesitate  about  credit- 
ing the  "  sure  testimony  of  God?"  We  may  indeed, 
carefully  and  humbly  examine  the  language  of  inspira- 
tion, that  we  may  be  satisfied  of  its  real  import:  but, 
that  being  ascertained,  we  must  bow  our  understanding 
to  the  declaration  and  testimony  of  God,  I  am  a  fool, 
a  child,  a  rebel:  I  am  too  partial  in  my  own  cause,  to 
be  a  competent  judge,  how  it  behoves  the  Sovereign  of 
the  world  to  deal  with  rebels:  I  must  sit  at  the  feet  of 
him,  who  is  The  Truth,  to  learn  the  first  principles 
of  heavenly  wisdom;  and  especially  I  must  learn  to 
adore  the  depths,  which  I  cannot  fathom. 

P.  ccl.  1.  2o.  *  This,  &c.'*  If  God  has  decreed  the 
eternal  damnation  of  any,  who  will  be  found  at  the  day 
of  judgment,  not  to  have  deserved  it;  this  pathetic  re- 
presentation will  appear  to  be  founded  on  truth  and  fact. 
But,  if  this  will  not  be  the  case,  it  must  of  course  fall 
to  the  ground.  The  concluding  part,  as  detached  from 
the  J.  cceding  statement  concerning  the  decrees  of  God, 
might  serve  the  purpose  of  one,  vi'ho  believed  the  doc- 
trine of  universal  salvation.  *  An  irrevocable  sentence  of 

*  everlasting  torment  is  itself  a  whole,  and  open  to  no 

*  misconception;  endless  and  irremediable  pain,  known 

•  '  This  is  not  a  difficulty  in  the  dispensations  of  God  towards  men,  whicli 

*  relates  to  this  world  only,  and  may  be  corrected  in  that  which  is  to  come; 
,'  it  comprehends  both  worlds,  both  states  of  human  existence,  present  and 

*  future;  it  is  a  decree  extendin.^  to  all  eternity,  absolute  and  irreversible. 

*  Nor  is  it  a  system  partially  and  imperfectly  described,  \\\  which  we  may  be 

*  at  present  deceived,  but  which  may  hereafter  appear  wise,  just,  and  merci- 

*  ful,  when  completely  revealed,  and  fully  understood — an  irrevocable  sen- 

*  tence  of  everlastinij  torment  is  of  itself  a  whole,  and  opeR  to  no  misconcep. 
'  tion — endless  and  irremediable  pain,  known  by  the  sufferers  ^o  be  such,  ud- 
'  mits  of  no  palliative,  no  consolation,  no  hope.' 


ON  THE  FOURTH  CHAPTER.         453 

*  by  the  sufferers  to  be  such,  admits  of  no  palliative  no 

*  consolation,  no  hope.'  Now  suppose  this  spoken,  not 
concerning  an  eternal  decree,  but  concerning  the  sen- 
tence of  the  Judge,  at  the  last  day,  "  Depart  from  me, 
*'  ye  cursed,  into  everlasting  fire,  prepared  for  the  devil 
♦'  and  his  angels;'*  in  order  to  excite  men's  passions 
against  the  sentence  and  the  Judge;  or  to  induce  them 
to  conclude,  that  it  vv^ill  never  be  pronounced  and  in- 
flicted: how  would  an  Anti-calvinist,  who  firmly  be- 
lieved, that  the  sentence  will  be  both  pronounced  and  in- 
flicted, answer  such  a  pathetic  declaimer?  Would  he 
not  say,  *  The  only  question  is,  Whether  the  wicked 
'  deserve  their  doom:  if  they  do,  *'  their  mouths  must 
"  be  stopped;"  '  and  they  must  "  be  silent  in  dark- 
"  ness."  Now,  will  any  more  crimes  be  proved  against 
the  wicked,  at  the  day  of  judgment,  when,  "  God  shall 
"  bring  to  light  the  hidden  things  of  darkness,  and  ma- 
"  nifest  the  counsels  of  all  hearts;"  than  he  foreknew^ 
that  they  would  commit,  when  he  decreed  to  leave 
them  to  the  consequences  and  punishment  of  their  sins? 
And  in  what  respect  is  the  decree  more  liable  to  objec- 
tion, as  grounded  on  this  foreknowledge,  than  the  sen- 
tence will  be,  as  at  length  pronounced  and  executed  by 
the  Judge  himself? 

P.  ccli.  Note  from  Grotius  translated.  '  As  God,hc.^* 

*  '  As  God  fi'om  eternity  foreknows  all  things,  which  shall  actually  take 
^  place:  and  therefore  knows,  that  this  man  would  believe  in  Christ  unto  the 

*  end;  but  that  man  would  not  so  believe:  it  is  certain,  that  God  decreed,  to 

*  this  man,  thus  considered,  lite,  to  tliat  eternal  death.     For  whatsoever  he 

*  doeth  in  time,  that  he  decreed  to  do  from  eternity:  but  in  iiine  he  saveth 

*  this  man  who  belie i'es,  and  damns  that  man,  who  believes  not.  Therefore, 
'  that  we  may  speak  with  Fulgentius,  he  predestinated  those  unto  punish- 

*  ment,  who,  he  foreknew,  would  depart  from  him,  by  the  fault  of  a  wicked 
^  will;  and  he  predestinated  to  the  kingdom,  those  whom  he  foi\?knew,  by 

*  the  help  of  his  preventing  mercy,  wpuld  believe,  and  by  the  aid  of  his  foUovv- 
'  ing  mercy  would  remain  in  him;  and  this  decree  of  savinp;. individual  persons  j 
'  through  faith  foreseen,  but  noi  on  account  of  fiith  foreseen,  all  the  catholick 

*  writers,  understood  by  the  JjiiiTie  of  predestination,  before  the  times  of  Au- 
f  gustine.' 


454  REMARKS 

This  note,  from  such  a  man  as  Grotius,  is  of  great  im- 
portance; for  we  are  quite  sure,  that  he  would  not  con- 
cede more,  on  our  side  of  the  argument,  than  he  was 
constrained  by  unanswerable  argument  to  concede.  Yet 
he  here  allows,  that  '  predestination  to  life,'  nay,  predes- 
tination to  death  eternal,  is  perso7ial  and  individual;  and 
not  that  of  nations,  or  collective  bodies:  that  predestina- 
tion, as  he  explains  it,  was  known  to  the  Catholick  fa- 
tJiers,  before  the  times  of  Augustine:  that  the  prevent- 
ing and  subsequent  mercy  of  God  concurred  in  pro- 
ducing that  faith,  and  that  continuance  in  the  faith, 
which  were  foreseen  in  those,  '  predestinated  to  life:' 
and  that  it  was  *  through  faith  foreseen,'  *  but  not  on 
*  account  of  that  faith,'  that  they  were  thus  predestina- 
ted. Surely  Grotius,  in  this  passage,  approximates  to  a 
Calvinistick  creed!  It  may  be  asked,  indeed,  in  what 
does  he  differ  from  the  Calvinists?  At  least,  from 
modern  Calvinists.  In  nothing  that  I  can  perceive,  but, 
in  speaking  of  'preventing  mercy;'  instead  of  '  special 
'  and  efficacious  regenerating  grace.'  He  means  to 
establish  that  co-operation  of  man  with  God,  in  the 
first  instance,  in  producing  the  willing  mind,  to  believe 
in  Christ,  which  has  already  been  fully  considered.  As 
to  the  rest,  we  are  of  opinion,  that  the  non-elect  are 
decreed  to  destruction,  on  account  of  their  foreseen 
wickedness,  impenitence,  and  unbelief:  and  that  God, 
in  decreeing  the  eternal  salvation  of  the  elect;  decreed 
also  by  his  grace,  to  render  them  penitent,  believing, 
and  holy.  Only,  had  he  left  them  without  his  special 
grace,  they  too  would  have  lived  and  died,  impenitent, 
unbelieving,  and  unholy. 

P.  cclii.  1.  13.     *  /  reject^  &c.**     '  I  reject  the  doc- 

*  '  1  reject  tlie  Calvinistick  doctrine  of  predestination,  not  because  it  is  in- 
coniprchensiblcj  but  because  1  think  it  irreconcilable  witli  the  ju.^tice  and 


ON    THE    FOURTH    CHAPTER.  455 

'  trine,  because  I  think  it  irreconcileable  with  the  justice 

*  and  goodness  of  God.'  If  the  doctrine  is  unscrip- 
tural,  it  ought  to  be  rejected,  whatever  we  may  think 
of  it  in  this  respect;  if  scriptural^  evidently  scriptural^ 
our  thoughts,  which  may  be  erroneous,  (indeed  in  that 
tase  must  be  erroneo'is,  nay,  presumptuous,)  should  be 
repressed  and  silenced  — '  The  predestination  of  Cal- 

*  vinists  is,  in  my  judgment^  of  the  latter  description.' 
Is  there  no  danger,  in  such  decisions,  of  "  leaning  to 
"  our  own  understanding?"  There  is  much  important 
truth  in  the  rest  of  the  quotation. 

P.  cclii.     Note.     '  The,  &c.'* 

P.  ccliv.  1.  17.    *  Surely^   &c.'t     It  has  been  stated^ 

'  goodness  of  God-  I  do  not  reject  the  doctrine  of  the  prescience  of  God, 
'  though  I  profess  myself  incapable  of  comprehending  how  it  consists  with 
'  the  other  attributes  of  the  Deity,  and  with  the  free^gency  of  Man.     1  do 

*  not  say,  that  God's  prescience  is  not  consistent  with  his  other  attributes 
'  and  the  free  agency  of  Man,  but  I  say,  that  I  am  incapable  of  comprehend- 

*  ing  hoiu  they  consist.  The  fact  I  believe,  but  the  manner  of  accomplishing 
'  it,  I  do  not  understand.     This  is  a  very  material  distinction  in  theological 

*  subjects.     Incompreliensibility  is  not  a  just  ground  for  rejecting  a  doctrine; 

*  but  if  a  doctrine  contradicts  any  plainly  revealed  truth,  it  ought  to  be  rc« 

*  jected.     The  predestination  of  Calvinists,  is  in  my  judgment,  of  the  latter 

*  description;  the  prescience  of  God,  considered  with  reference  to  the  free- 
'  agency  of  man,  is  of  the  former  description;  I  therefore  reject  the  one,  and 
'  admit  the  other.     It  is  our  duty,  in  a  great  variety  of  cases,  to  believe  what 

*  we   do    not  comprehend.     We   are  called   upon  to  exercise  caution  and 

*  humility  in  judging  of  tlie  mysterious  dispensations  of  God,  and  of  his  iu- 

*  comprehensible  attributes,  as  a  part  of  the  trial  to  which  we  are  subjected 

*  in  this  probationary  state.     The  pride  of  the  undcrstandhig,  as  well  as  the 

*  pride  of  the  heart,  is  to  be  repressed.  We  are  not  to  imagine  that  we  have 
'•  searched  out  God,"  '  or  that  we  comprehend  the  jeasons  and  designs  of  all 
'  that  "  he  doeth  in  xhe  armies  of  heaven,  and  among  the  inhabitants  of  the 
"  earth. "  "  Such  knowledge  is  t30  wonderful  for  us;  we  cannot  attain  unto  it.'' 

*  '  The  reconciling  tlie  prescience  of  God  with  the  free-will  of  Man,  Mr. 
'  Locke,  after  much  thought  on  the  subject,  freely  confessed  he  could  not  do, 
'  though  he  acknowledged  5oth.     And  v/hat  Mr.  Locke  could  not  do,  in  rea- 

*  soning  upon  subjects  of  a  metaphysical  nature,  \  am  apt  to  think  i&w  men, 
'  if  any,  can  hope  to  perform.'     (Lord  Ly  ttleton's  Letter  to  Mr.  West.) 

'  f  *  Surely  there  is  no  want  of  candour  in  saying,  that  those  who  maintain 
'  tlie  Caivinistick  docirine  of  election,  must  also  admit  that  of  reprobation. 


456  REMARKS 

that  the  word  reprobatioji  is  not  found  in  Scripture,  nor 
any  original  word  answering  to  it;  and  that  repro- 
bat€y  and  reprobates^  are  never  used,  with  relation  to 
this  subject.  The  opposite  to  electa  and  election,  ought 
not  therefore  to  be  called  reprobation;  but  some  other 
word  should  be  employed  to  convey  the  idea.  SonK? 
have  used  the  term  preterition,  which  is  more  exactly 
expressive  of  our  meaning;  but  neither  is  this  scrip- 
tural. The  truth  is,  the  Scriptures  say  a  great  deal 
about  the  elect,  and  election,  and  predestination,  to 
life;  but  arc  nearly  silent,  as  to  those,  who  are  not 
"  chosen  unto  salvation.*'  Of  this,  the  same  general 
reason  may  be  assigned;  as  for  the  circumstance,  that 
we  are  not  informed  by  the  sacred  writ  ers,  concerning 
the  bodies,  which  the  wicked  will  resume  at  '*  the 
"  resurrection  both  of  the  just  and  of  the  unjust"  or 
what  their  appearance  will  be:  while  we  are  expressly 
assured,  that  the  bodies  of  the  righteous,  shall  be  spi- 
ritual, glorious,  and  like  unto  the  glorified  body  of  the 
Lord  Jesus  himself.*  Information  concerning  the  for> 
mer  could  only  gratify  our  curiosity,  or  perhaps  excite 
our  horror;  that  on  the  latter  is  intimately  connected 
with  our  hope  and  encouragement,  in  life  arid  death. 
So,  the  scriptural  doctrine,  concerning  election,  is,  as 
Calvinists  think,  peculiarly  suited  to  produce  humility, 
gratitude,  patience,  meekness;  and  to  inspire  confidence 
in  God,  amidst  conflicts,  temptations,  and  aiRictions: 
whereas,  further  information  concerning  those,  who  are 

♦  if  it  can  be  proved  tliat  reprobation  necessarily  follows  from  election;  and 
'  if  our  adversaries  confess  that  the  doctrine  of  reprobation  is  unfounded,  it 
'  is  strictly  logical  to  show,  tliat  the  doctrine  of  election  is  also  unrounded, 

•  by  proving  that  election  cannot  subsist  without  i-eprobation;  unless  it  could 
'  be  shown  that  those  who  are  »iot  predestinated  to  life  eternal,  may  be  an- 
'  nibilated,  of  which  there  is  no  hint  in  Scripture.' 

•  1  Cor.  XV.  42—55.  Phil.  iii.  21. 


ON     THE    FOURTH     CHAPTER.  457 

not  elected,  would  answer  no  salutary  purpose.  And 
if  Calvinists  had  been  as  reserved  in  speaking  on  the 
awful  subject,  as  the  sacred  writers  are;  only  dropping 
a  few  occasional  intimations  in  respect  of  it;  probably  it 
would  have  abated  the  odium,  which,  by  one  means  or 
other,  has  been  attached  to  their  sentiments.  This  in- 
deed evidently  appears,  by  the  earnestness  which  their 
opponents  manifest,  to  bring  them  in  guilty  of  believ- 
ing reprobation,  2iS  well  as  election;  even  though  they 
avow  that  they  do  not  believe  it.  It  must,  however,  be 
allowed,  that  if  we  believe,  that  some,  not  all,  are  elect- 
ed  to  eternal  life;  we  cannot  consistently  do  otherwise 
than  believe  that  others  are  passed  over,  and  not  thus 
elected.  Yet  I  have  known  men,  whose  sincerity  and 
piety  we_re  unquestionable,  who  could  not  see  this  con- 
sequence. They  allowed,  that  some  are  elect,  and  will 
certainly  be  saved;  but  that  many  others  besides  these 
will  eventually  be  saved.  The  consistency  of  such  a 
creed  is  another  matter:  but  they  thus  held  election,  and 
did  not  hold  reprobation^  or  any  thing  of  that  nature: 
and  certainly  they  are  not  answerable  for  the  opinions  of 
those  who  do.  But  supposing,  that  modern  students  of 
the  Scripture  are  convinced,  that  the  doctrine  of  person- 
al election  to  eternal  life,  is  not  only  found  in  the  sacred 
oracles;  but  is  expressly  and  particularly  insisted  on, 
in  many  parts  of  them;  and  that,  the  non- elect  are  so 
seldom,  and  cursorily  spoken  of,  that  we  want  a  scrip- 
tural name  for  them:  on  the  other  hand,  reading  the 
works  of  Calvin,  or  other  eminent  persons  of  the  same 
school;  they  are  convinced,  that  these  learned  men  had 
stated  things  in  a  different  proportion,  than  that  which 
is  observed  in  the  word  of  God;  and  had  said  a  great 
deal  more  concerning  reprobation,  and  the   reprobate, 

VOL.    T.  3   N 


458  REMARKS 

or  non-elect:  ("  the  rest,"*)  than  the  Scripture  does: 
may  not  the  modern  students  of  Scripture,  adhere  to 
the  apostoli(;al  plan,  thous;h  they  deviate  from  that  of 
Calvin  and  Beza,  and  many  even  of  our  own  reform- 
ers, and  eminent  writers?  And  must  thev,  whether 
they  will  or  no,  subscribe  Calvin's  whole  creed;  because 
they  learn  from  the  word  of  God,  many  of  his  doc- 
trines?— jYulims  addictus  jurat  e  in  verba  magistri,  I 
must  decline  doing  this,  in  respect  of  any  uninspired 
man  who  ever  lived,  except  as  I  am  convinced,  that  his 
whole  creed  is  scriptural.  It  may  certainly  be  proved, 
that' election  implies  non-election;  and  those  who  con- 
sider the  latter  as  unfounded,  do  not  very  consistently 
hold  the  former.  But  it  is  not  any  man,  or  number  of 
men,  thinking  a  doctrine  unfounded,  that  deprives  of 
its  foundation,  either  the  doctrine  itself,  or  any  of  those 
tenets  that  are  connected  with  it.  The  foundation 
of  the  doctrine  of  election  is  in  the  Holy  Scriptures, 
not  in  the  sentiments  of  men;  and  this  "  foundation  of 
*'  God  standeth  sure;"  however  "  the  faith*'  of  some 
*^'  may  be  overthrown." — I  am  pleased  to  find  his  Lord- 
ship  testify  decidedly,  that  there  is  no  hint  in  Scripture, 
about  the  v/icked  being  annihilated:  indeed,  there  is  the 
most  decisive  testimony  to  the  contrary.  "  Their  worm 
*'  dieth  not."!  "  These  shall  go  away  into  everlasting 
^'  punishment.''^  But  I  hope,  that  we  may  amicably 
argue  the  point,  with  those,  who  differ  from  us  in  opin- 
ion; without  being  numbered  among  their  adversai'ies. 
P.  cclv.  1,  5.     '  No  medium  J   &:Cc'^     Dr.  Davenant, 

*  Rom.  xi.  7.  t  Mark  \x  43—49.  i  Malt.  xxy.  4(5. 

^  '  N)  meili'im,  says  Dr,  i)uvc;unt,  iiimself  a  distmg'tiished  Calviiiist,  and 
'  of  thoj;e  v.'lto  atteiiflod  tiie  Synod  of  Dort,  can  be  assig-ned,  either  on  God's 
'  part,  betwixt  the  decrees  of  predestinating  some  men,  and  not  predestinating- 
'  .wme  other.S;  or  on  men's  part,  betwjxt  men  absolutely  predestinated  to  the 
*  attainment  oflife  eternal,  and  absolutely  prsetcrmittcd,  and  left  infallibly  tp 


ON  THE  POURTH  CHAPTER.  459 

i  decided  Calviaist,  and  Dr.  Whitby,  as  decided  an 
Anti-caivinist,  are  here  introduced  as  agreeing  in  the 
same  conclusion:  yet,  after  all,  some  men  are  so  incon- 
sistent, as  to  believe  election,  and  disbelieve  '  the  abso- 
"'  lute  decree  of  reprobation.'  I  have  no  other  objection 
to  either  of  these  statements,  except  what  respects  the 
language.  It  has  been  shown,  that  the  decree  of  elec- 
tion  is  absolute y  and  implies  an  express  engagement  of 
God,  to  exert  omnipotence,  in  carrying  it  into  effect;  by 
regenerating,  or  new  creating  unto  holiness,  by  bring- 
ing to  repentance,  faith,  and  love;  by  upholding,  and 
protecting,  and  rendering  finally'  victorious;  and  by 
bringing  to  heavenly  glory,  all  those  whom  he  has  elect- 
ed. "  Whom  he  did  foreknow,  he  also  did  predesti- 
"  nate,  to  be  conformed  to  the  image  of  his  Son;  that 
*'  he  might  be  the  first  born  among  many  brethren. 
"  Moreover,  whom  he  did  predestinate,  them  he  also 
"  called;  and  whom  he  called,  them  he  also  justified; 
''  and  whom  he  justified,  them  he  also  glorified."*  But 
we  find  no  where  in  Scripture  so  particular  an  account 
given  concerning  the  non-elect.  "  God  determined  to 
"  leave  them  uiu'cgenerate;"  not  to  give  them,  what 
they  had  no  right  to.  He  would  do  them  no  wrong: 
but  he  would  not  exert  omnipotent  power,  in  new  cre- 
ating them  to  holiness;  but  determined  to  leave  them  to 

•  f;ul  of  the  obtainment  of  eternal  life,  which  we  call  absolute  reprobation. 
'  As  for  example,  let  iis  suppose  the  number  of  mankind  to  be  two  millions 

•  of  men;  if  out  of  these,  owe  million  only,  by  the  decree  of  election,  be  infal- 

•  lib]y  appointed  to  eternal  life,  and  tliese  certainly  and  absolutely  distin- 
'  guished  from  others,  not  onJy  as  to  their  number,  but  their  persons  also; 

•  who  can  deny,  but  that  one  million  also,  and  those  certain  as  to  their  per- 
'  sons,  are  as  absolutely  comprized  under  the  decree  of  non-election  or  re- 
'  probs^tion,  as  tlie  others  were  under  the  decree  of  election  or  predestina- 

•  tion?  So  that,  says  Dr.  Whitby,  there  is  no  possibility  of  asserting  one  of 
'  these  decrees,  without  ov.ning  the  other  also;  and  so  whatsoever  argument 
'  holds  good  against  ar.  yt^solute  decree  of  reprobation^  roust  certainly  de- 
'  stroy  the  opposite  decree  of  absolute  election.' 

*  Rom.  viii.  3°  30     See  also  An.  xvU. 


460  REMARKS 

"  walk  in  their  own  ways,  and  to  be  filled  with  their 
"  own  devices."  It  was  a  negative  decree:  a  determina- 
tion not  effectually  to  interpose;  not  an  absolute  decree 
of  reprobation.  Granting  a  pardon  to  some  out  of  a 
company  of  condemned  malefactors,  is  a  positive  act; 
but  leaving  the  rest  to  suffer  the  sentence  of  the  law,  is 
pretention,  and  nothing  more;  whether  any  previous 
determination  had  been  made  on  the  subject,  or  not. 
Both  these  writers,  however,  lose  sight  of  this  circum- 
stance; that  these  two  millions,  (or  two  millions  of  mil- 
lions if  they  choose,)  of  men,  were  viewed  in  the  divine 
prescience,  "  as  children  of  wrath,"  and  "  vessels  of 
**  wrath  fitted  for  destruction;"  and  the  decree  was,  to 
effectually  interpose  to  rescue  some  of  them  from  this 
awful  condition,  in  which  all  might  most  justly  have 
been  left;  and  to  leave  the  rest  to  suffer  the  just 
punishment  due  to  their  rebellions.  Now  if  this  will 
be  just,  when  carried  into  effect  at  the  day  of  judgment; 
why  should  it  not  be  just  to  decree  it?  Whatever  ar- 
gument holds  good,  against  the  non- election  of  some, 
holds  also  good,  against  the  election  of  others.  But 
no  scriptural  argument  holds  good  against  either  of 
them;  when  properly  stated,  and  explained. 

P.   cclvii.  I.  4.     ^  If  God,  &c.'*^     The  expression, 

•  '  If  God  of  his  own  good  pleasure  elected  certain  persons  excliisivelv 
'  to  be  eternally  huppy,  by  fiirnishinjj  them,  through  his  especial  g-r:ice,  with 
'  his  own  appointed  means  of  faith  in  the  death  of  Christ;  it  is  implied,  that 
'  those  means  are  denied  to  the  rest  of  the  human  race,  who  are  passed  over 

*  and  left  to  their  own  unassisted  powers.  This  denial  or  praiterition  is  in 
'  fact  reprobation;  for  both  Calvinisls  :ind  ourselves  believe,  that  '  Man  by 
'  his  own  natural  strength  and  good  works  cannot  turn  to  faith,'  the  only 

•  appointed  mean  of  salvation;  and  that  the  fuidt  and  corruption  of  every  man 
'  that  is  naturally  engendered  of  Adam,  deserveth  God's  wrath  and  danina- 

*  tion,'  which  he  is  of  himself  unable  to  avert;  and  consequently,  in  the 
'  words  of  the  4th  Lambeth  Article,  '  Those  who  are  not  predestinated  to 

•  salvation,  shall  be  necessarily  or  mevitably  damned  for  their  sins.'  '  This 
'  was  unquestionably  the  doctrine  of  former  Calvlnists,  who  were  fully  sensi- 


ON   THE    FOURTH    CHAPTER.  461 

*  furnishing  them  through  his  especial  grace,  with  the 

*  appointed  means  of  faith,'  by  no  means  conveys  our 
sentiment.  It  is  a  special  gr^ce,  or  favour,  to  be  fur- 
nished with  the  means  of  believing;  which  God  grants 
to  the  inhabitants  of  this  favoured  island,  but  not  to 
those  of  China  or  Japan.  And,  in  fact,  the  divine  con- 
duct might  as  justly  be  objected  to  in  this  respect,  as 
in  the  other.  But  "  means  of  faith,"  do  not  always 
bring  men  to  believe  in  Christ  to  salvation;  indeed 
never,  without  the  special  grace  of  his  Holy  Spirit:  and 
this  special  grace  God  is  pleased,  for  wise  and  holy 
purposes,  which  he  has  not  seen  good  to  reveal,  to  give 
to  some  and  not  to  others.  This  indeed  is  implied,  in 
what  is  stated  to  be  the  commori  belief  both  of  Calvin- 
ists  and  their  opponents.  It  follows  from  the  conces- 
sions of  ^hose,  who  consider  the  doctrine  of  non-election 
unfoiyided;  that  they  cannot  consistently  hold  the  doc- 
trine of  election:  but  their  concessions  prove  nothing 
further, 

P.  cclvii.  1.  4.  *  It  beings  &c.'*  God  created  the 
angels  who  fell,  and  became  most  wicked  and  misera- 
ble. Did  he  not  foresee  this  when  he  created  them? 
But  was  this  *  inconsistent  with  his  goodness  and  mer- 
'  cy,'  or  with  his  justice?  The  angels,  who  sinned  not 

'  ble  that  election  and  reprobation  are  inseparablj-  connected.     If  therefore 

*  reprobation  be  unfounded,  Avhich  some  modern  Calvinists  allow,  it  follows, 
'  upon  theii'  oivn  principles,  that  election  also  is  unfounded,  since  the  latter 
'  cannot  exist  without  the  former.' 

•  '  It  being  contended  that  reprobation  is  unfounded,  because  it  is  obvi- 
'  ously  inconsistent  with  the  mercy  and  goodness  of  God,  it  may  be  asked: 

*  Whether  it  be  not  also  inconsistent  with  the  mercy  and  goodness  of  God,  to 
c  create  onen  who  he  foresaw  would  be  hereafter  miserable?  I  answer,  Cer- 
<  tainly  not,  and  for  this  plain  reason;  because,  according  to  the  system 
'  which  we  maintain,  God  has  enabled  every  man  born  into  the  world,  to 
'  work  out  his  own  salvation.  Whoever  therefore  is  finally  unhappy,  is  un- 
'  happy  through  his  own  fault;  and  the  mercy  of  God  is  fully  vindicated  b\ 
'  his  giving  to  every  individual  of  the  human  race  the  means  of  happines?;  ' 


462  '  REMARKS 

are  called  "  the  elect  angelsi"*  let  fallen  angels  then  be 
called  the  non. elect,  or  reprobate.  Now,  after  their 
fall,  did  God  give  to  *  every  individual,'  or  to  any,  of 
them,  '  the  means  of  happiness?'  "  He  spared  not  the 
*'  angels,  that  sinned,  but  cast  them  down  to  hell,  and 
•'  delivered  them  into  chains  of  darkness,  to  be  re- 
*'  served  unto  judgment. "f  But  will  any  man  plead 
their  cause,  or  impeach  the  divine  perfections  on  their 
account?  Had  he  not  spared  man,  when  he  sinned,  or 
any  of  the  fallen  race,  he  would  not  have  acted  incon- 
sistently with  his  justice,  nor  even  with  his  goodness,  as 
Creator,  towards  his  obedient  creatures.  All  the  ad- 
vantages, afforded  to  fallen  man,  are  from  unmerited 
grace  and  mercy;  and  what  is  of  grace,  cannot  be  of 
debt;  and  might  therefore  be  justly  withheld.  To  sup- 
pose, that  God  would  not  have  acted  towards  us,  as  it 
became  him,  had  he  not  given  us  the  gospel,  is  to  take 
away  the  very  foundation  of  the  gospel;  and  to  suppose, 
that,  instead  of  '  the  gift  of  free  mercy,'  it  is  a  sort  of 
amends  made  to  those,  who  would  otherwise  have  been 
injuriously  treated.  In  what  sense  '  God  hath  enabled 
*  every  man  born  into  the  world,  "  to  work  out  his  own 
*'  salvation,"  does  not  appear.  A  vast  majority  of  the 
human  race  have  hitherto  not  had  *  the  means  of  grace,' 
or  of  happiness;  but  have  been  "  without  Christ,  with- 
"  out  hope,  and  without  God  in  the  worlds"  They 
have  been,  and  are,  nearly,  though  not  exactly,  in  the 
case,  in  which  all  would  have  been,  if  God  had  left  the 
whole  human  race,  without  any  interposition,  to  walk 
*'  in  their  own  ways;"  without  a  Saviour,  a  Gospel,  a 
Sanctifier.  And  it  will  be  as  hard,  (if  fallen  man  have 
ally  claim  on  his  offended  Creator,)  to  clear  up  this  dif. 
ficulty,  as  that  which  attends  the  election  of  some,  and 

•  1  Tim.  V.  21.  t  2  Pet.  ii.  4.    Jude  6. 


ON    TKE  FOURTH  CHAPTER.         465 

not  of  Others  of  the  same  fallen  creatures,  to  eternal 
life.  Whoever,  on  the  Calvjnist  system,  as  well  as 
on  that  of  their  opponents,  is  finally  unhappy,  is  unhap- 
py through  his  own  fault.  Whoever  being  favoured 
with  the  gospel,  lives  and  dies  rejecting  it,  perishes 
through  his  own  fault:  no  decree  of  God  compelled  him 
to  sin,  or  prevented  his  repentance;  but  the  love  of  the 
world  and  of  sin,  with  the  pride,  enmity,  and  wicked- 
ness of  his  own  heart.  God  merely  determined,  not  to 
work  in  him  a  new  creation  to  prevent  this.  And  the 
question  is,  whether,  if  he  had  determined  thus  to  leave 
us  all,  with  or  without  the  means  of  grace,  to  ourselves, 
we  should  not,  universally,  have  broken  his  command- 
ments, and  lived,  and  died,  and  perished  in  obstinate 
rebellion  against  him.  The  Calvinists  firmly  believe; 
they  think,  according  to  the  testimony  of  Scripture,  that 
this  would  have  been  the  case:  and  that  gratuitous 
election,  and  efficacious  calling  as  the  consequence, 
alone  make  any  man  to  differ,  in  this  essential  manner, 
from  others  of  his  fellow- creatures.* 

P.  cclvii.  1.  24.  '  Thus,  &c.'t  Calvinists  certainly 
think,  (however  it  may  appear  to  others,)  that  their 
views,  are  not  only  consistent  with  all  the  perfections  of 
God;  but  that  they  peculiarly  display  the  harmonious 
glory  of  his  whole  character;  the  glory  of  his  infinite 
justice  and  mercy,  power  and  wisdom;  holiness  and 
faithfulness;  condescension  and  compassion;  and  of  every 

•  Eph.  ii.  1—5.  Tit.  iii.  2—7. 

t '  Thus,  the  Calvinist,  in  maintaining  tiie  doctrine  of  partial  redemptio;;. 

*  without  any  regard  to  merit  or  demerit  in  the  objects  of  God's  favour  or 
'  rejection,  triumphantly  asks,  "  Had  not  the  glorious  Being  who  created  the 
"  universe,  a  right  to  create  it  for  what  purpose  lie  pleased?"     '  It  is  not  de 

'  nied  that  Godhada  right,  founded  on  the  uncontrollable  will  of  the  Creator 
'  over  his  creatures,  to  consign  the  far  greater  part  of  men  to  eternal  misery, 
'  and  to  bestow  eternal  happiness  on  a  chosen  few,  although  there  was  in 

*  then^selvfs  no  ground  whatever  forsin;!!  a  dijilinctioa.' 


464  REMARKS 

attribute,  which  can  be  conceived  of,  as  admirable, 
adorable,  and  lovely:  and,  could  they  be  convinced  of 
the  contrary,  they  would  (at  least  many  of  them)  re- 
nounce their  principles.  For  they  cannot  conceive,  that 
a  scriptural  creed  should  exhibit  the  glorious  God  any 
otherwise,  than  as  acting  in  character:  not  merely  as  not 
doing  what  is  inconsistent  with  his  perfections;  but  as 
doing  every  thing,  (which,  when  properly  understood), 
is  suited  to  display  the  glory  of  them,  to  all  holy  crea- 
tures, and  to  all  eternity,  in  the  most  advantageous 
manner  imaginable;  and  indeed,  far  beyond  created 
imagination  or  conception.  We  may  be  mistaken;  for 
we  are  fallible,  as  well  as  our  opponents:  but  (I  can  an- 
swer only  for  myself;  though  I  am  assured  numbers 
can  say  the  same,)  we  read  every  thing,  that  is  suppo- 
sed by  the  publick,  most  ably  to  combat  our  senti- 
ments; we  compare  what  these  publications  say,  with 
the  Scriptures;  and  we  pray  to  the  Giver  of  all  wisdom, 
to  enlighten  our  minds,  and  open  our  understandings  to 
understand  the  Scripture:  and  yet,  we  are  so  far  from 
being  convinced,  that  our  sentiments  are  dishonourable 
to  God,  that  we  feel  an  increasing  assurance,  that  they 
are  the  direct  contrar}^  Either  some  more  effectual 
method,  therefore,  must  be  taken  of  setting  us  right, 
or  the  difference  must  be  left  to  be  settled  at  the  day  of 
judgment,  and  by  the  light  of  the  eternal  world.  It 
would  occasion  endless  repetition  to  note  such  expres- 
sions as  partial  (instead  of  particular^)  redemption, 
which  many  of  us  do  not  hold;  or  *  rejection,  without 
'  any  regard  to  demerit,'  which  even  the  Lambeth  arti- 
,';les  do  not  suppose.-*  It  would  have  been  a  satisfac- 
tion, to  have  had  some  quotations  from  those  Calvin- 
jsts,  who  '  triumphantly  ask,  Had  not,  Sec'     No  doubt 

*  ?ce  on  ^•>.  C56,  Ilefutation. 


0N    THE    rOURTH    CHAPTER.  465 

same  men  have  used  this  kind  of  languager  but  it  is 
very  unbecoming  such  poor,   erring,  sinful  mortals  as 
we  are,  to  speak  in  this  manner  of  God.     Indeed,  even 
where  we  do  not  see  his  justice. and  mercy,  it  behoves 
to  be  silent:  but  to  allow  that  God  dooms  men  to  hell, 
without  their  demerit;  and  then,  to  step  forward  to  jus- 
tify this,  on  the   ground  of  the  divine  sovereignty,  is 
highly  reprehensible.     "  Will  ye  speak  wickedly  for 
"  God?  and  talk  deceitfully  for  him?     Will  ye  accept 
"  his  person?   Will  ye  contend  for  God?"*     Indeed,  I 
should  be  far  less  liberal,  in  concession,  on  this  subject, 
than  even  his  Lordship  is.    I  am  sure,   the   glorious 
Sovereign  of  the  universe  has  a  right  to  do  whatever 
he  pleases:  but  I  am  equally  sure,  that  it  is  absolutely 
impossible,    that  he  can  please  to  consign  his  rational 
creatures  to  any  kind  or  degree  of  misery,  which  they 
have  not  deserved.     "  Shall  not  the  Judge  of  all  the. 
*'  earth  do  right?"     His  sovereingty  is  that  of  infinite 
wisdom,  justice,  truth,  goodness,  and  mercy.     It  is  for 
more  possible  for  the  sun  to  produce  cold  and  darkness, 
than  for  any  thing  unjust  to  proceed  from  God:  and  to 
speak  of  a  sovereign  right  to  do,  what  when  done  would 
be  wrong,  and   '  inconsistent  with  the   goodness  and 
*  mercy,  and  justice  of  God,'  is  inconsistent  with  sound 
logick  and  sober  reasoning.     In  many  things,  it  is  our 
duty  to  be  silent,  and  to  adore  the  depths,  which  we 
cannot  fathom:  but  surely  we  ought  never  to  step  for- 
ward, as  claiming  a  right  for  God  to  do,  what  it  is  im- 
possible he  should  do;  and  which  he  no  where  has  so 
much  as  intimated  a  purpose  of  doing! — There  is  in- 
deed, no  ground  of  difference  whatever,  in  man's  deser- 
vings,  between  those  who  are  chosen  to  salvation,  and 

•  Job.  xUi.  7—10. 
VOL.    I.  3  0 


466  KE  MARKS 

those  who  are  not,  but  all  deserved  to  perish:  they  who 
are  lefty  deserve  their  doom,  as  it  will  appear  "  in  the 
"  day  of  wrath  and  revelation  of  the  righteous  judgment 
"  of  God;"  and  they  who  are  saved,  are  saved  by  mercy 
and  grace,  in  all  respects  undeserved,  and  contrary  to 
their  deservings. 

P.  cclviii.  Note.  1.  12.  *  If  a  law,  &c.'*  This  pas- 
sage shows,  very  perspicuously,  the  dift'erence  between 
that  arbitrary  capricious  tyranny,  which  we  abhor  to 
think  of,  in  connexion  with  the  divine  sovereignty ;  but 
which  we  are,  most  unjustly,  supposed  to  maintain;  and 
\X\2Xjust  and  equitable  sovereignty,  which  we  ascribe  to 
God;  except,  that  no  example  from  human  affairs,  can 
give  an  adequate  view  of  the  perfection  of  all  the  de- 
crees and  dispensations  of  Jehovah. 

P.  cclix.  1.  1.  '  God,  &c.'t  Almighty  power,  if  it 
could  possibly  exist  apart  from  justice,  wisdom,  truth, 
and  love,  would  be  as  dreadful  and  odious,  as  the  divine 
character  is  adorable  and  lovely:  but  how  could  God 
have  a  right,   '  founded  on  the  uncontrollable  will  of 

*  the  Creator,  over  his  creatures;'  to  adopt  '  a  conduct, 
'  concerning  which  there  can  reasonably  be  a  question, 
'  whether  it  would  be  consistent  with  infinite  justice, 
'  and  infinite  mercy?'  "  The  Lord  is  righteous  in  all 

•  '  If  a  law  be  made,  that  death  shall  be  the  consequence  of  the  comm  is- 
'  sion  of  any  particular  crime — ftheft,  for  example)  is  not  a  man  who  steals, 

*  as  much  sentenced  to  the  punishment  of  death,  by  a  decree  promulgated 
'  by  absolute  authority,  as  a  slave  condemned  to  die  by  the  order  of  his 
'  master,  v/ithout  having  done  any  thint^  wortiiy  of  deatli?    The  slave  had  no 

*  means  of  escaping  death.     Tlie  thief,  if  he  had  not  stolen,  would  not  have 

*  been  punished  b    the  law.     In  one  case,  tlie  death  of  the  man  proceeds 

*  from  the  will  of  a  capricious  tyrant;  in  the  other,  from  the  transgression 

*  of  a  known  law:  but  this  law  originated  in  the  luill  of  the  Sovereign.^ 

-f  *  God  might  have  acted  in  this  manner,  had  his  only  attribute  been  that 
<  of  almighty  power.  But  the  question  is,  whether  such  a  conduct  would 
«  have  been  consistent  with  infinite  justice  and  infinite  mercy,  which  every 
'  christian  acknowledges  to  be  attributes  of  llie  Deity.' 


OJJ    THE    FOURTH    CHAPTER.  467 

*'  his  ways,  and  holy  in  all  his  works."  *'  Clouds  and 
"  darkness  are  round  about  him;  righteousness  and 
"  judgment  are  the  basis  of  his  throne."*  Many  abso- 
lute princes  indeed,  have  taken  the  liberty,  and  claimed 
the  privilege,  of  being  unjust;  yet  no  power  can  give  a 
right  to  do  what  is  wrong:  but  our  mighty  Sovereign 
"  cannot  lie,"  "  he  cannot  deny  himself.'*  Indeed,  the 
word  rights  is  wholly  improper  for  the  subject.  "  He 
*'  doeth  according  to  his  will,  in  the  army  of  heaven, 
"  and  among  the  inhabitants  of  the  earth,  and  none  can 
"  stay  his  hand,  or  say  to  him.  What  doest  thou?" 
But  "  the  King's  power  loveth  judgment:'*  and  it  is 
unmeaning  to  speak  of  a  right  to  do,  what  it  is  impos- 
sible should  ever  be  done. 

P.  cclix.  1.  7.  '  Could,  &c.'t  If  God  had  made 
man,  as  he  now  is,  this  reasoning  might  be  admitted: 
but  if  "  God  made  man  in  his  own  image,'*  -and  pro- 
nounced him  "  very  good;"  and  if  he  by  wilful  apostacy 
and  rebellion  became  very  wicked,  even  so  as  to  resem- 
ble the  devil,  in  all  the  grand  outlines  of  his  character; 
and  if  one  generation  after  another  wilfully  repeats  and 
perpetuates  the  original  rebellion;  the  whole  of  it  falls 
to  the  ground.  The  doctrine  of  the  fall,  and  of  origi- 
nal  sin,  (one  main  subject  of  the  first  chapter,)  is  com- 
pletely lost  sight  of  in  this  argument:  and,  by  a  similar 
method  of  arguing,  if  we  should  speak  of  fallen  angels 
as  the  creatures  of  God,  and  leave  the  reader  to  suppose 
that  he  made  them  what  they  now  are,  without  taking 
in  the  consideration  of  their  wilful  apostacy;  something 
very  plausible  might  be  adduced  either  against  the  deal- 

*  Ps.  xcvii.  2.     ^tekon,  or  makon  from  Cun  to  establish,  to  prepare. 

f  '  Could  a  just  and  merciful  God  endow  men  with  tlie  admirable  faculties 
'  of  perception  and  reason,  place  them  in  a  transitory  world  abounding  with 
-'  enjoyments  and  temptations,  and,  by  an  arbitrary  and  irreversibU;  decree, 
'  deny  thenj  the  means  of  escaping  everlasting  torment  m  a  life  to  come?' 


468  REMARKS 

X 

ings  of  Go(J  with  them;  or  against  the  scriptural  doc- 
trine  concerning   them.     If  it   would  not  have  been 
consistent  with  all  the  divine  perfections,  to  have  left 
the  whole  of  the  fallen  human  race,  without  a  Redeemer, 
or  *  the   means  of  escaping,'   "  the  wrath  to  come:'* 
then,  it  must  be  repeated,  the  whole  plan  of  redemption, 
and  all  its  component  parts,   concerning  which  the  sa- 
cred writers  speak  almost  in  rapturous  language,  of 
"  the  praise  of  the  glory  of  his  grace,"  "  of  love  that  pas- 
"  seth  knowledge,"  of  "  the  riches  of  his  glory,  &c," 
was  in  fact  nothing  more,  than  a  provision  due  to  us, 
which  could  not  have  been  honourably  withheld.  "  The 
*'  ministration  of  condemnation   is   glorious;"  though 
the    "  ministration   of  righteousness,"    and   "  of  the 
*'  Spirit,  exceeds  in  glory,"     Inhere  would  indeed,  in 
our  case,  have  been  no  display  of  pardoning  mercy  and 
saving  grace,  any  more  than  there  is,  in  the  Lord's  dis- 
pensations towards  fallen  angels:  and  had  he  not,  either 
in  the  case  of  fallen  man,  or  in  some  other  instance, 
displayed  this  glorious  and  endearing  attribute;  it  might 
have  been  supposed,  that  the  perfection  of  his  justice 
and  holiness,  excluded  the  possibility  of  showing  mercy 
to  rebels  and  enemies.     This  is  then  the  grand  display 
of  the  divine  glory  in  the  gospel,  "  a  just  God  and  a 
"  Saviour:"  but  this  glory  implies,  that  he  might  con- 
sistently have  withheld,   what  he  now  imparts  "  to  the 
"  praise  of  the  glory  of  his  grace:"  or  he  might  have 
selected  other  objects,   for  the  display  of  his  glorious 
mercy  and  grace;  and  have  glorified  his  justice  in  pun- 
ishing men,  according  to  their  deservings.     The  word 
arbitrary  here  again  occurs:  and  again,  language  is  used, 
which  either  implies,  that  the  conduct  of  God,  in  leav- 
ing any  o)  our  race,  without  the  means  of  salvation, 
cannot  W  justified;   or  that  the  most  ignorant  heathens 
may  be  saved  by  the  light  of  nature,  without  the  gos 


ON  THE  FOURTH  CHAPTER.         469 

pel;   directly  contrary  to  the  eighteenth  article  of  our 
church. 

P.  cclix.  1.  27.     *  If  any,   &c.'*     The  appearance 
of  inconsistency  may  be  owing  to  our  partial  or  preju- 
diced minds;  or  our  scanty  information,  or  our  mistaken 
notions.     Nothing  can  be  true,  as  to  the  divine  appoint- 
ments, which  is  really  inconsistent  with  the  moral  per- 
fections of  God:  but  almost  every  part  of  revealed  truth 
appears  to  numbers,  inconsistent  with  them;    some,   to 
one  description  of  men,  and  some  to  another.     "  The 
*^'-  preaching  of  the  cross  is  foolishness  to  them  that 
*'  perish."     Some  argue  against  the  history  of  the  crea- 
tion, and  the  fall  of  man;   others  against  the  dealings  of 
God,  with  the  Egyptians,  Canaanites,  Amalekites,  &c: 
others  contend  in  like  manner  against  the  future  and 
eternal  punishment  of  the  wicked:  others  against  the 
mystery  of  the  Trinity,  the  Diety  of  Christ,  the  atone- 
ment, regeneration,  justification  by  faith,  and  salvation  by 
grace:   but  all  under  the  supposition,  that  the  doctrine, 
or   dispensation,  against  which  they  contend,  appears 
inconsistent  with  the  divine  perfections,  or  with  some 
of  them.     But  is  this  reasoning  conclusive?    Man  is  a 
child,  an  ignorant,  erring  creature;  he  mistakes  appear- 
ances for  realities,  in  every  thing.     Man  is  a  sinner,  a 
party  concerned,  under  the  dominion  of  self-love;  and, 
as  a  criminal,  in  self  vindication,  must  be  tempted  to 
think,  that  the  dreadful  sentence  of  the  Judge,  appears 
too  rigorous,  or  even  unjust,     Who  is  there  among  us, 
that  has  lived  many  years  in  the  world;  and  not  seen 
through  the  delusive  appearances  which  once  imposed 
on  him?  We  have  still  our  prejudices,  undiscovered  by 
us;  for  if  we  once  discovered  them,  they  would  cease  to 

•  *  If  any  inconsistency  with  these  perfections  appears  in  any  proposed 
■  system,  we  need  not  hesitate  to  pronounce  tha  system  false  and  ground- 
'  less.' 


470  REMARKS 

be  our  prejudices.  "  To  the  law  and  to  the  testimony:" 
he  who  refuses  to  beheve  the  express  and  plain  testi- 
mony of  God,  because  to  his  partial  and  purblind  rea- 
son, it  appears  inconsistent  with  some  divine  perfection; 
believes  in  his  own  reasonings,  and  not  in  the  word  of 
God;  and  refuses  to  believe  God,  if  his  own  understand- 
ing will  not  vouch  for  the  truth  of  what  he  says.  And 
the  less  he  '  hesitates  to  pronounce  the  doctrine,  or  sys- 

*  tern,'  which  he  cannot  prove  to  be  unscriptural,  '  false, 
'  and  groundless;'  the  less  of  the  humility  and  docility 
of  a  litde  child  is  manifested. 

P.  cclx.  1.  2.  '  The  knowTij  &c.'*  The  attributes 
of  God,  however  made  known,  are  not  exclusively  our 
guides,  in  these  disquisitions:  for  his  express  declara- 
tions also  must  be  attended  to;  concerning  what  he  has 
done,  and  what  he  will  do:  and  concerning  the  motives 
and  objects  of  his  (decrees  and  dispensations.  *'  The 
"  Lord  made  all  things  for  himself;  yea,  even  the  wick- 
*'  ed  for  the  day  of  evil."t  "  That  in  the  ages  to  come, 

*  *The  known  attributes  of  God,  collectively  taken,  as  they  are  declared 
'  in  Scripture,  and  manifested  in  the  works  of  Creation,  can  alone  guide  us 

*  to  truth,  in  our  disquisitions  concerning  his  designs   in  the  formation  of 

*  man;  and  the  exclusive  consideration  of  a  single  attribute,  has  been  the 
'  common  source  of  difference  of  opinion  among  the  learned  upon  this  inter- 
'  esting  subject.  Divines  seem  to  argue  concerning  the  Deity,  from  what 
'  thev   observe  to  take  place  among  men.     It  is  indeed  true,  tjiat  we   too 

*  often  see  those,  whose  lot  it  is  to  govern  their  fellow-creatures,  exercise 
'their  power  in  utter  contempt  of  every  principle  of  justice  and  mercy: 
'  others  we  see  studious  only  to  act  according  to  the  rigid  rules  of  justice, 

*  without  attending  to  the  calls  of  mercy:  a  few  we  may  see  yielding  to  the 
'  momentary  impulse  of  compassion,  without  regarding  the  claims  of  justice: 
'  and  even  the  wisest  and  most  conscientious  of  men  are  frequently  at  a  loss 
'  to  devise  the  means  of  acting  in  strict  conformity  both  to  the  essential 
'  laws  of  justice,  and  to  the  milder  dictates  of  mercy.  All  this  necessarily 
'  belongs  to  the  nature  of  a  frail  and  imperfect  being-  but  tlie  Deity,  whose 

*  ways  are  not  as  men's  w^ys,  is  entirely  free  from  every  defect  and  limifti- 
'  tion  of  this  kind.     With  Him  there  is  no  opposition,  no  clashing,  no   diffi- 

*  culty.  His  dispensations  are  the  result  of  the  concurrent  operation  of  his 
•'  perfect  attributes.' 

I  Prov.  xvi.  4. 


ON  THE  FOURTH  CHAPTER.         471 

"  he  might  show  the  exceeding  riches  of  his  grace,  in 
"  his  kindness  towards  us  through  Jesus  Christ."  "  To 
**  the  intent,  that  now  unto  the  principalities  and  pow- 
*'  ers,  in  heavenly  places  might  be  known  by  the  church 
"  the  manifold  wisdom  of  God;  according  to  the  eter- 
^'  nal  purpose,  which  he  purposed  in  Christ  Jesus  our 
''  Lord."*  The  historical  part  of  scripture,  as  far  as 
the  divine  conduct  is  concerned,  illustrates  the  informa- 
tion given  concerning  the  perfections  of  God;  and  the 
doctrinal  and  preceptive  part  of  the  sacred  oracles  give 
us  instruction,  concerning  a  variety  of  particulars,  in 
which  we  should  otherwise  have  remained  ignorant,  or 
have  been  bewildrred  in  error.  "  The  law  entered, 
"  that  the  offence  might  abound;  but  where  sin  abound- 
*'  ed  grace  did  much  more  abound."!  We  should 
scarcely  have  discovered  this  end,  which  God  proposed, 
in  giving  the  law,  by  abstract  reasonings  on  his  moral 
perfections. 

P.  cclxi.  1.  9.  'It,  Scc.'t  "  The  law  is  holy,  just, 
*'  and  good:"  and  its  awful  sentence  is  most  righteous; 
and  this,  apart  from  redemption;  which  indeed -^vas  in- 
tended to  render  the  rich  mercy  of  God  consistent  with 
his  glorious  justice,  in  the  salvation  of  sinners.  The 
words  *  compatible  with  his  mercy ^''  may  be  compared 
with  those  of  the  apostle  on  the  same  subject.  "  Totlie 

*Eph.ii.  7.  iil.  10,  11.  fRom.  v.  20. 

\  *  It,  (Redemption)  vindicates  the  justice  of  God,  by  making  every  one 

*  who  disobeys  his  laws,  liable  to  death  and  punishment;  and  it  is  compatible 

*  with  his  mercy,  inasmuch  as  it  provides  the  means  of  avoiding  the  punish- 
'  ment  due  to  wilful  disobedience.     This  is  not  done  by  a  capricious  revoca- 

*  tion  of  the  sentence  pronounced,  by  an  unconditional  ofler  of  pardon,  or  by 

*  any  weak  or  inadequate  compromise.  A  full  satisfaction  ai)d  complete  atone- 
'  ment  for  the  sins  of  the  whole  world  are  found  in  the  precious  blood  of  the 

eternal  and  only-begotten  Son  of  God;  but  even  this  sacrifice,  ineetimahle 
'  as  it  is,  and  universal  as  it  may  be,  does  not  necessarily  procure  salvation 
'  for  men;  much  remains  to  be  done  by  themselves,  before  they  can  have  an^ 
'  share  in  the  benefits  of  their  Redeemer's  death,' 


472  REMARKS 

*'  praise  of  the  glory  of  his  grace,  wherein  he  hath  made 
*'  us  accepted  in  the  beloved.  In  whom  we  have  re- 
"  demption  through  his  blood,  the  forgiveness  of  sins, 
*'  according  to  the  riches  of  his  grace,  wherein  he  hath 
"  abounded  towards  us,  in  all  wisdom  and  prudence."'* 
The  grand  end  of  redemption  is  the  display  of  the  glory 
of  God,  especially  the  glory  of  his  mercy  and  grace; 
and  to  render  this  compatible  with  the  glory  of  his  jus- 
tice.— Much  indeed  remains  to  be  done  by  us,  in  order 
that  we  may  partake  of  the  salvation  of  the  gosrel;  and, 
in  order  to  this,  much  must  be  done  in  us,  by  ti^e  new 
creating  Spirit  of  God.  We  "must  be  born  again;"  we 
must  be  quickened  from  the  death  of  sin  to  the  life  of 
righteousness.  "  By  grace  are  ye  saved,  through  faith, 
**  and  that  not  of  yourselves,  it  is  the  gift  of  God; 
"  not  of  works,  lest  any  man  should  boast:  for  we  are 
**  his  workmanship,  created  in  Christ  Jesus  unto  good 
*'  works;  which  God  has  before  ordained,  that  we  should 
**  walk  in  them."t  '  Let  us  beseech  him,'  therefore,  '  to 
'  grant  us  true  repentance  and  his  Holy  Spirit:'  and, 
while  we  own  and  attend  to  the  duty  of  '"  working 
"  out  our  own  salvation  with  fear  and  trembling,"  let 
us  not  forget,  that  "  it  is  God  who  worketh  in  us  both 
*'  to  will  and  to  do  of  his  good  pleasure: "|  '  The  condi- 

*  tion  of  man,  after  the  fall  of  Adam   is  such,  that  he 

*  cannot  turn    and  prepare   himself   by  his  own  nat- 

*  ural  strength,   and  good  works,   to  faith  and   calling 

*  upon  God:   v.'herefore  we  have  no  power  to  do  good 
<  works  pleasant  and  acceptable  to  God,  without  the 

*  grace  of  God   by  Christ  preventing  us,  that  we  may 

*  have  a  good  will;  and  working  in  us,  when  we  have 

*  that  will.'§  '  It  is  acknowledged,  that  man  has  not  the 
'  disposition,  and  consequently  not  the  ability^  to  do 

•  Eph.  i.  6—8.        fEph.  ii.  8—10.        *  Pliil.  ii.  11,  12.        §  Art.  x. 


ON  THE  FOURTH  CHAPTER.         473 

*  what  in  the  sight  of  God  is  good,  till  he  is  influenced 

*  by  the  Spirit  of  Christ.'*  The  doctrine  of  the  Holy 
Spirit,  *  who  sanctifieth  all  the  elect  people  of  God:' 
and  by  whose  sacred  and  omnipotent  operation,  a  new 
creation  is  wrought,  and  sinners  are  made  both  willing 
and  able,  to  repent,  believe,  love,  and  obey;  is  so  im- 
portant a  part  of  the  plan  of  salvation:  and  his  work  in 
the  heart,  by  which  one  man  is  made  to  differ  from 
another,  is  so  essential  a  part  of  salvation  itself;  that  it  is 
wonderful,  it  should  not  be  at  all  mentioned,  in  so  ex* 
pressl}'"  stating  the  way  of  salvation  by  the  gospel. 

P.  cclxi.  1.  27.     '  There  wouldy   &c.'t     '  There    is 
'  no  difference:   for  "  all  have  sinned,  and  come  short 
•'  of  the  glory  of  God:  being  justified  freely   by  his 
*'  grace,  through  the  redemption,  that  is  in  Christ  Je- 
*'  sus."!     "  I  will  put  my  laws  into  their  mind,  and  I 
"  will  write  them  in  their  hearts. "*§     *'  A  nev/  heart 
"  also  will  I   give  you;  and   I  will  put  a  new  spirit 
*'  within  you,  and  I  will  take  away  the  stony  heart 
"  out  of  your  flesh,  and  I  will  give  you  an  heart  of 
*'  flesh;  and  I  will  put  my  own  Spirit  within  you;  and 
*'  cause  you  to  walk  in  my  statutes,  and  ye  shall  keep 
**  my  judgments  and  do  them."l[     "  For  who  maketh 
"  thee  to  diflfer  from  another." j|     The  two  scriptures, 
which  are  referred  to  in  the  quotation,**  evidently  re- 
late, the  first,  to  what  man  is  by  nature,  and  the  second, 
to  what  believers  are,  *'  by  the  grace  of  God."     An 
important  difterence  there  is,    but  the  whole  glory  of 
making  it  is  due  to  divine  grace;  ijiclming  and  enabling 
the  believer  to  do,  what  was  before  his  bounden  duty; 

*  p.  6L  Refutation. 

\  'TheA-e  would  be  no  distinction  between  those,  "the  lmn£rinatinn  or 
"  whose  hearts  is  only  evircontiiiually,"  '  and  those  wliose  "  delight  is  in  tlie 
*'  commandments  of  God." 

\  Horn.  iii.  22— 25.  §  Jer.  xxxi.  31—33.     Heb.  viii.  10— 12. 

f  Ez.  xxxvi.  26,  2r.  JllCor.  iv.  7.  •*  Gen.  vi,  5.     T': 

rxix.  47.  70.     Eom.  vii.  22. 

VOL    r.  3  P 


474 


REMARKS 


but  which  he  had  no  disposition,  and  consequently  no 
ability  to  perform. 

P.  cclxii.  1.  22.  '  The  works,  &c.'*  *'  For  the  in- 
"  visible  things  of  him  are  clearly  seen,  being  under- 
"  stood  by  the  things  which  are  made,  even  his  eternal 
"  power  and  Godhead;  so  that  they  are  without  ex- 
"  cuse."  "  As  many  as  have  sinned  without  law,  shall 
"  perish  without  law,"  "  We  have  before  proved  both 
''  le^'s  ind  Gentiles,  that  they  are  all  under  sin."t  *'  Ye 
"  were,  in  time  past,  Gentiles  in  the  flesh; — atthat^time 
"  ye  were  without  Christ, — having  no  hope,  and  with- 
"  out  God  in  the  world."J  *'  Forbidding  us  to  speak 
"  to  the  Gentiles,  that  they  might  be  saved.  "^ 

*  They  also  are  to  be  had  accursed,  that  presume  to 

*  say,  that  every  man  may  be  saved  by  the  law  or  sect 
'  which  he  professeth,  so  that  he  be  diligent  to  frame 

*  his  life  according  to  that  law,  and  the  light  of  nature: 

*  for  holy  scripture  doth  set  out  to  us  only  the  name  of 

*  Jesus  Christ,  whereby  they  must  be  saved. '![  The 
subject  has  repeatedly  been  considered;  but  these  quo- 
tations may  serve  to  refresh  the  reader's  memory  on 
this  point.  The  Scripture  saith,  "  Whosoever  believeth 
*'  in  him   shall  not  be   ashamed." — "  For  whosoever 

*  *  The  works  of  creation,  and  the  law  written  upon  men's  hearts,  always 

*  supplied  a  ground  for  faith,  and  a  rule  for  practice.  At  every  period  of 
'  the  world,  to  fear  God,  and  to  work  rightconsness,  have  been  discoverable 

*  and  practicable  duties.  Men  will  be  judged  according  to  the  light  which 
'  has  been  afforded  then),  by  the  dispensation  und^n*  which  they  have  li\ed, 
'  whether  it  shall  have  been  the  law  of  nature,  the  law  of  Moses,  or  the  law 
'  of  the  gospel,  all  equally  derived  from  the  same  divine  Author.  The  vh"- 
'  tuous  heathen,  the  obedient  Jew,  and  the  sincere  Christian,  will  all  owe 
'  their  salvation  to  the  precious  blood  of  the  Lamb  s}ain,  from  the  foundation 
'  of  the  world.     The  degrees  of  happiness,  as  we  are  taught  to  believe,  will 

*  vai-y;  but  although  they  are  all  eternal,  and  all  flow  from  tlie  same  divine 
'  source,  tlie  faithful  disciples  of  the   blessed  Jesus  may  humbly  hope,  that 

*  a  peculiar  inheritance  is  reserved  in  heaven  for  them,  as  *'  ti>c  prize  of  their 
'■'  high  calling  in  Christ." 

t  Horn.  i.  20.  ii.  12.  iii.  '}■  ^  Knh.  ii.  11,12.  ^1  Tlies.  ii.  16 

^.Vrticle  -wiii. 


ON  THE  FOURTH  CHAPTER.         475 

"  shall  call  upon  the  name  of  the  Lord  shall  be  saved. 
"  How  then  shall  they  call  upon  him  in  whom  they  have 
"  not  believed^"'  And  how  shall  "  they  believe  in  him  of 
'*'  whom  they  have  not  heard?  And  how  shall  they  hear 
"  without  a  preacher?  Or  how  shall  they  preach  except 
"  they  be  sent?  As  it  is  written,  How  beautiful  are  th& 
"  feet  of  them  that  preach  the  gospel  of  peace,  and  bring 
*'  glad  tidings  of  salvation!"*-  All  this  means  nothing, 
if  men  may  be  saved  by  Christ,  without  faith  in  him,  or 
even  hearing  of  him.  There  may  be  as  virtuous  hea- 
thens now,  as  in  former  days;  and  it  would  be  no  great 
attainment  to  be  as  virtuous,  as  the  most  celebrated 
heathen  sages,  if  impartial  history  be  credited:  but  do 
we  read  of  any  humble,  penitent,  spiritual  worshippers, 
decided  characters,  devoted  in  unreserved  obedience  to 
"  the  one  living  and  true  God?"  Any,  concerning 
whom  there  is  clear  proof,  that  they  were,  renewed  unto 
the  holy  image  of  God,  and  fit  for  the  work,  worship, 
and  company  of  heaven?  Till  this  be  ascertained,  I  must 
approve  the  strong  language  of  our  article;  and  consider 
all  that  is  spoken  about  salvation  by  Christ,  without 
faith  in  him,  (respecting  adults)  as  suited  to  render  us 
unthankful  for  our  special  mercies;  and  to  cut  the  sinews 
of  our  exertions,  in  attempting  to  communicate  them 
to  "  those,  who  sit  in  darkness  and  the  shadow  of 
"  death." 

P,  cclxiii.  1.  19.  '  Having,  Scc.'t  The  reader  must 
judge  how  far  this  has  been  shown  satisfactorily,  espe- 
cially as  to  election.  I  cannot  but  anticipate,  that  many, 
whose  hearts  arc  fully  opposed  to  this  doctrine,  will  feel 

•  Rom.  X.  11—15. 

f  «  Having^  shown  that  the  Calvlnisi.ick  doctrines  of  election  and  reproba- 
•  tion  have  no  foundation  in  the  written  word  of  God,  and  are  inconsistent 
'  With  the  Divine  perfections,  I  shall  proceed  to  prove,  that  universR)  redemp- 
'  i'lOW  is  .il^io  the  doctrine  of  our  church  ' 


476  REMARKS 

a  dissatisfaction,  that  the  refutation  of  it  has  not  been 
more  unanswerable:  for  many  such  often  meet  with  the. 
doctrine,  and  are  rendered  uneasy  by  it;  and  would  be 
cordially  glad  of  any  thing,  which  could  satisfactorily 
set  their  hearts  at  ease  on  this  subject;  so  that  no  sub- 
sequent remarks  should  again  unsettle  them. — The  doc- 
trine of  '  general  redemption'  is  held  by  most  of  the 
Calvinists,  in  the  established  church:  and  the  term /jcr- 
tial  redemption,  (264;)  being  ambiguous,  is  used  by 
none,  but  the  opposers  of  Calvinism, 

P.  cclxv.  Note.  '  Predestination^  &c.'*  The  original 
word,  ivviU^\^XQ6. predestinate ;'\  (for  tho.  noun  predestina- 
tion is  not  found  in  Scripture,)  occurs  in  the  Acts  of 
the  apostles.  "  To  do  whatsoever  thine  hand  and  thy 
"  counsel  determined  before  to  be  done."  {irfw^i^i pre- 
destinated.)X    St.  Luke  was  not  an  apostle,  but  he  re- 

•  '  Predestination  is  always  used  in  Scripture  in  a  good  sense;  no  per- 
'  sops  are  said  to  be  predestinated  to  death,  or  to  punishment,  or  to  unbe- 
'  lief.  Nefas  est  dlcere  Deum  aliquid  nisi  bonum  prsedestinare.*  Aug.  de 
«  PrSd.  cap.  2. — Even  the  authors  of  the  Centurisc  Magdeburgenses,  who 
'  were  Calvinists,  say,  Qiioties  apostoli  verbo  prxdestinationis  utuntur,  (St. 
'  Paul  is  the  only  apostle  who  does  use  it,)  nihil  aliud  eo  indicant,  quain 
'  at  inquirentem  causas  cur  ad  salntcm  xternam  consequendam  nulla  alia  sit 

*  via,  quam   ea  qua;  a  Christo  est  nobis  parata,  docent  sic  Deo  in  arcano  suo 

*  consilio,  quo  voluit  miseriis  generis  humaui  mederi,  placuisse,  eumque  ut 
'  eo  modo  fierit  ordinasse,  at  velle  ut  a  se  prxscriptum  ad  salutem  compen- 

*  dium  agnoscamus  et  apprehendamus.f — Cent.  Magd.  Cent.  1.  lib.  2.  cap.  4. 
'p.  238.' 

fUfoipi^ai  prius  defiuio,  pr'us  constituo,  to  determine  before  baud,  from  Trfo, 
and  cf.i^et,  or  ccc;,  a  boundary.     The  horizon. 
t  Acts  iv.  28. 

•  rt  is  unlawful  to  say,  that  God  predestinates  and  thing  but  good.* 

f  '  As  often  as  the  apostles  use  the  vfovd pi  edt'stinadon,  they  indicate  noth- 

*  ing  else  by  it,  tijan  that  they  may  teach  one,  who  enquires,  why  there  is  no 
'  otlier  way  to  attain  eternal  salvation,  except  that  which  is  prepared  for 
'  us  by  Christ,  that  so  it  has  pleased  God  in  his  secret  counsel,  by  whicii  he 
'  v.illed to  heal  the  miseries  of  tlie  human  race;  and  he  has  ordaineil,  that  it 
'  should  be  ettected  in  this  way;  and  willed,  that  we   should  acknowledge: 

*  and  apprehend  it,  as  a  compendium  prescribed  by  him  unto  salvation-' 


ON  THE  FOURTH  CHAPTER.  47t 

cords  the  words  of  the  apostles,  before  St.  Paul  was 
numbered  among  them.  A  parallel  passage  in  the 
same  book  does  not  indeed  contain  the  compound  word ; 
but  it  has  the  uncompounded  verb  in  a  connexion, 
amounting  to  precisely  the  same.  "  Him  being  deliv- 
"  ered  by  the  determinate  counsel,  and  foreknowledge 
"  of  God;  ye  have  taken,  and  by  wicked  hands  have 
"  crucified  and  slain."*  npicrfAm  5«x«,  ««/  vpoyvaio-u  m  em,  must 
mean  the  same  as  predestination:  for  the  foreknowledge 
and  decided  purpose  or  decree  are  inseparably  joined 
together.  The  same  may  be  said  of  another  text, 
*'  He  hath  determined  the  times  before  appointed,  "f 
'o/!wrt?  ■;rpoTiTayium?  Kcufio-  Thc  ouly  diifercnce  here  is,  that 
the  preposition  ^po^  is  annexed  to  Tirayiuim,  instead  of  'O/swctc: 
but  would  any  learned  man  object  to  the  translation, 
'  He  predetermined^  (or  predestinated^)  the  appointed 
'  times?'  "  The  son  of  man  goeth,  as  it  was  deter- 
*'  mined."  (hutu.  to  (.■pi<7y.mv.)  "p^  is  not  here  added  either 
to  the  participle,  or  to  any  other  word  in  the  sentence; 
but  surely  the  meaning  is  precisely  the  same;  for  the 
word  is  in  the  preterite  sense,  implying  a  previous  de- 
termination, or  predestination.  "  But  we  speak  the 
*'  wisdom  of  God  in  a  mystery,  which  God  ordained 
"before  the  world  unto  our  glory.  ":|:  (npcxp^a-iv,  predes- 
tinated.) "  Who  were  before  ordained  to  this  con- 
*'  demnation."$     (  -npoy ryp^iyu-.ot,  ivritten  before  hand.) 

The  result  of  this  investigation  seems  to  be:  1 .  That 
predetermination^  as  to  the  counsels  and  works  of  God, 
and  his  dealings  with  mankind,  was  an  idea  familiar  to 
the  minds  of  the  apostles.  2.  That  St.  Luke,  report- 
ing the  words  of  the  other  apostles,  and  not  of  St.  Paul, 
uses  the  word  5^?^*?'!^^,  predestinated;  and  this  with  res- 
pect to  the  base  conduct  of  the  worst  of  men.     But 

•  Acts  ii.  23.  t  Ads.  xvii.  26.  i,  1  Cor.  ii.  7.  §  Jude  4. 


478  '         REMARKS 

3dly.  That  the  word,  renderered  predestinate,  is  never 
used  concerning  the  eternal  estate  of  men,  with  respect 
of  any,  except  those,  "  who  are  chosen  unto  salvation." 
And  this  serves  to  confirm  what  has  been  before  advan- 
ced; namely,  that  the  Scripture,  in  speaking  on  this 
subject,  is  far  more  full  and  explicit,  concerning  election; 
than  concerning  what  is  improperly  called  reprobation^ 
and  that  we  are  warranted  in  adopting  a  similar  reserve, 
on  the  latter  subject.  The  rest  of  the  note  is  not  very 
perspicuous:  but  if  the  writers  were  Calvinists,  they,  on 
this  occasion,  seem  to  have  lost  sight  of  their  own  prin- 
ciples, which  is  no  uncommon  case  among  Theologians. 
P.  cclxv.  1»  12.  '  Predestination^  &.c.'*  The  article 
says,  '  to  deliver  from  curse  and  damnation  those  whom 

*  he  hath  chosen  in  Christ  out  of  mankind,  and  to  bring 

*  them  by  Christ  to  everlasting  salvation,  as  vessels 
'  made  to  honour. 'f  '  Those  whom  he  hath  chosen  in 
'  Christ  out  of  mankind;'  that  is,  '  those  to  whom  God 
'  decreed  to  make  known  the  gospel.'  Now  are  all,  to 
ivhom  God  decreed  to  make  known  the  gospel,  chosen 

•  *  Predestination  to  life  is  here  declared  to  be  the    eternal  purpose  of 

*  God,  to  deliver  from  curse  and  damnation,  and  to  bring  to  everlasting  sal- 

*  vation. — But  who  are  to  be  tims  delivered  ttnd  saved''  '  Those  whom  God 

*  hath  chosen  in  Christ  out  df  mankind,'  '  that  is,  those  to  whom  God  de- 

*  creed  to  make  knov/n  the  gospel  of  Christ.     And  are  all  to  whom  the  gos- 

*  pel  is  made  known,  predestinated  to  life?  No;  to  prevent  this  conclusion, 

*  the  article  proceeds  to  describe  those  who  are  '  endued  with  so  excellent 

*  a  benefit  of  God,'  *  in  these  words,  '  They  be  called  according  to  God's 

*  purpose,  by  his  Spirit  working  in  due  season:  they  tVirough  grace  obey  the 

*  callmg:  they  be  justified  freely:  they  be  made  the  sons  of  God  by  adoption; 
'  thev  be  miide  hke  the  image  of  his  only-bcgottcn  Son  Jesus  Christ:  they 

*  walk  religiously  in  good  works,  and  at  lengtli  by  God's  mercy  they  attain 
«  to  everlasting  felicity,'  *  that  is,  they  on  their  part  conform  to  the  condi- 
'  tions  of  the  gospel-covenunt,  by  obeying  tlie  calling,  and  walking  rcligious- 
'  ly  in  good  works,  under  the  influence  and  assistance  of  the  Holy  Spirit; 

*  and,  as  a  reward,  they  are  justified  in  this  world,  are  made  sons  oi  God 
'  by  adoplion,  are  made  like  the  image  of  Clirist,  and  at  length  attain  ever- 

*  lasting  felicity.' 

t  Art.  xvil. 


ON  THE  FOURTH  CHAPTER.         479 

in  Christ,  to  be  delivered  from  wrath  and  damnation, 
and  to  be  brought  by  Christ  unto  everlasting  salvafjon? 
Such  a  comment  is  an  addition  to  the  article,  a  total 
alteration  of  its  plain  meaning,  and,  in  fact,  substituting 
another  article  in  its  place.  *  And  are  all,  to  whom  the 
gospel,  is  made  known,  predestinated  unto  life?'  Thus 
FTis  Lordship  proceeds  to  argue  from  his  own  words,  as 
if  they  were  a  part  of  the  article:  and  in  this  way,  it  may 
be  easy  to  prove  any  doctrine  from  any  premises.  *  No, 

*  to  prevent  this  conclusion,  &c.'  What  conclusion? 
that  '  all  to  whom  the  gospel  is  made  known,  are  pre- 
'  destinated  unto  life.' — I  cannot  conceive,  that  such  a 
thought  ever  arose  in  the  minds  of  those  who  compiled 
the  article,  or  of  any  man  who  read  it  without  a  com- 
ment. Are  there  then,  two  sorts  of  persons  spoken  of 
in  this  part  of  the  article?  *  Predestination  to  life  is  the 

*  everlasting  purpose  of  God,    whereby,   (before   the 

*  foundations  of  the  world  were  laid,)  he  hath  constantly 
'  decreed  by  his  counsel,   secret  to  us,  to  deliver  from 

*  curse  and  damnation  those,  whom  he  hath  chosen  in 

*  Christ  out  of  mankind,  and  to  bring  them  by  Christ, 
'■  to  everlasting  salvation,  as  vessels  of  honour.'  Is  there 
in  this  passage  any,  even  the  most  distant  intimation  o\ 

*  those  lo  whom  God  had  decreed  to  make  known  the 
'  gospel,'  as  distinct  from  those,  whom  he  predestinated 
unto  life?  '  Wherefore,  they  which  be  endued  with  sc 
'  excellent  benefit  of  God,  be  called,  according  to  God's 
'  purpose   by  his  Spirit  working  in   due  season;  tliey 

*  through  grace  obey  the  calling;  they  be  justified  free^ 
'  ly:  they  be  made  the  sons  of  God  by  adoption;  they  be 

*  made  like  the  image  of  his  only-begotten  Son  Jesus 
'  Christ;  they  walk  religiously  in  good  works,  and,  at 
'  length,  by  God's  mercy,  they  attain  to  everlastintr 
'  felicity.'     '  Endued  with  so  excellent  a  benefit.'  Doc 


480  REMARKS 

not  this  particle  so,  expressly  refer  to  the  persons  before 
described?  If  not,  to  what  does  it  refer,  and  why  was  it 
inserted? — *  That  is,  they  on  their  part  perform  the 
'  conditions  of  the  covenant,  &c.'  Certainly  they  do; 
^  being  called  by  his  Spirit   working  in  due  season; 

•  through  grace  they  obey  the  calling,  &c.'  *'  God 
"  worketh  in  them  to  will  and  to  do  of  his  good  plea- 
"  sure." — '  And,  as  a  reward,  &c.'  No  doubt  God 
graciously  rewards  the  good  works,  which  are  "  the 
*'  fruits  of  his  Spirit;"  but  '  good  works  are  the  fruits 
^  of  faith,  and  follow  after  justification:*  and  being 
'  justified  in  this  world,  made  the  sons  of  God  by  adop- 

*  ^ion,  and  made  like  to  the  image  of  Christ,*  must  pre- 
cede, and  prepare  the  elect,  for  '  walking  religiously  in 
'  good  works,'  and  therefore  certainly  cannot  be  called 
the  reward  of  it.  In  Scripture,  and  in  our  authorized 
books,  justification,  and  adoption,  are  commonly  spoken 
of,  as  connected  immediately  with  faith, f  but  never  as 
the  reward  of  good  works,  which  are  only  mentioned, 
as  evidences  of  justification  and  adoption:  and  a  com- 
ment on  this  article,  which  requires  language  unprece- 
dented in  Scripture,  or  in  our  liturgy,  articles,  and  homi- 
lies, only  shows  under  what  difficulties  the  expositor 
laboured,  in  attempting  to  establish  his  interpretation. 
In  the  last  clause,  the  words,  by  GocVs  mercy y  are 
omitted. 

P.  cclxvi.  1.  22.  'Predestination,  &c.'$  The  reader 
must  judge  how  far  this  inference  is  warranted;  and 
indeed,  how  far  it  agrees,  witli  what  went  before.  '  Are 
^  all,  to  whom  the  gospel  is  made  known,  predestinated 

*    Art.  xii. 

t  John  i.  12.     2  (.'(.r.  vi.  17,  18.     Gal  iii.  26.  iv.  6.     1  John  v.  1. 
-     t  '  ricdcstiiuiion  to   life  tlici-cfore  is  not  an  Jibsolute  decree  of  eternal 
'  happiness  to  ci  rtain  indivlduah,  l)ut  a  gracious  purpose  of  God,  to  mak.j 
"  K  cov.d'tinnul  oHer  of  s;i!v;ition  lo  nv.Mi^  througli  the  mc^rits  of  Christ ' 


OJ!^   THE    rOURTH    CHAPTER.  481 

*  unto  life?'  for  God  '  makes  a  conditional  offer  of  sal - 

*  vation  through  the  merits  of  Christ,  to  all  men,  who 

*  are  favoured  with  the  gospel.'  But  I  may  fairly  leave 
this  part  of  the  article  to  plead  its  own  cause,  and  our's 
also.  I  wish  not  to  make  any  comment  upon  it;  or  to 
give  one  clause  which  it  contains,  in  my  own  words. 
For  me  to  say,  on  any  part,  *  That  is,  &c.'  would  be 
sure  in  some  measure  to  darken  the  clear  light,  in  which, 
as  it  appears  to  me,  it  now  exhibits  the  doctrine  of 
Scripture.  It  speaks  my  sentiments,  and  the  sentiments 
of  my  brethren;  and  let  it  speak  them  without  a  com- 
ment. I  am  conscious  that  I  could  not;  and  I  do  not 
believe  that  any  of  them,  so  much  as  think  they  could; 
so  fully,  so  simply,  so  unexceptionably,  express  our 
sentiments,  as  this  article  does.  I  shall  only  add,  that 
it  supposes  all,  who  are  predestinated  to  life,  "  called 
"  according  to  God's  purpose  by  his  Spirit,  working 
"  in  due  season,  &c."  actually  persevere  to  the  end, 
and  *  at  length  by  God's  mercy  attain  eternal  life.'  It 
is  manifest,  that  the  compilers  kept  in  view  the  state- 
ment of  St.  Paul  in  the  eighth  of  Romans,  throughout 
the  whole.* 

P.  cclxvi.  1.  27.  '  This  godly ^  Scc't    '  As  the  godly 

*  consideration  of  predestination,  and  of  our  election  in 
'  Christ,   is  full  of  sweet,    pleasant,  and  unspeakable 

*  comfort  to  godly  persons;   and  such  as  feel  in  them- 

*  selves  the  working  of  the  Spirit  of  Christ,  mortifying 

•  Rom.  viil.  28—31. 

t  '  The  godly  consideration  of  predestination,  and  our  election  in  Clirist, 

*  is  full  of  sweet,  pleasant,  and  unspeakable  comfort  to  godly  persons,'  '  be- 
'  cause,  from  a  consciousness  of  their  own  obedience  and  religious  walking 
'■  in  good  works,  their  faith  of  eternal  salvation  is  greatly  established   and 

*  confirmed,'  and  tliey  are  supported  under  all  the  distresses  and  calamities 
'  of  this  mortal  life,  by  looking  forward  to  the  prize  of  their  hlgii  cidling  In 

*  Christ     Such  are  the  predestination  and  election  which  our  church  mai:i> 

*  tains,  and  recommends  to  its  members  as  replete  with  comfort.' 

VOL.    I,  Z  q^ 


482  REMARKS 

^  the  works  of  the  flesh,  and  their  earthly  members,  and 
'  drawing  up  their  mind  to  high  and  heavenly  things; 

*  as  well  because  it  doth  greatly  establish  and  confirm 

*  their  faith  of  eternal  salvation,  as,  because  it  doth  fer- 
'  vently  Hindle  their  love  towards  God:  so  for  carnal  and 
'  curious  persons,  lacking  the  Spirit  of  Christ,  to  have 
'  continually  before  their  eyes,  the  sentence  of  God's 

*  predestination,  is  a  n>ost  dangerous  downfall;  whereby 

*  the  devil  doth  thrust  them  down,  either  into  despera- 

*  tion,  or  into  wretchlessness  of  most  unclean  living,  no 

*  less  perilous  than  desperation,*  {in  ague  perniciosam 
impurissim(£  vit^  securitatem.) — Before  I  enter  on  the 
subsequent  part  of  his  Lordship's  exposition  of  this 
article,  I  must  intreat  the  reader,  to  peruse  repeatedly 
the  whole  passage  which  I  have  quoted  from  it;  so  as 
to  make  himself  fully  satisfied  as  to  the  import  of  it: 
observing  only,  that  two,  and  but  two,  descriptions  of 
persons,  are  noticed,  viz,  *  Godly  persons,  and  such  as 

*  feel  in  themselves,  the  working  of  the  Spirit  of  Christ, 
'-  &c;'  and  *  curious  and  carnal  persons,   lacking  the 

*  Spirit  of  Christ;'  and  that  the  effect  of  the  same  doc- 
trine on  each  of  them  when  fully  considered,  is  stated 
and  contrasted. — His  Lordship  has  seen  good,  to  sub- 
stitute, instead  of  the  language  of  the  article,  '  because 

*  from  a  consciousness  of  their  own  ol^edience,  and  re- 

*  ligious  walking  in  good  works,  their  faith  of  eternal 

*  salvation  is  greatly  established  and  confirmed;  and 
^  they  are  supported  imder  all  the  distresses  of  this 
'  mortal  life,  by  looking  forward  "  to  the  prize  of  their 
"  high  calling  in  Christ."  Now  let  this  be  compared 
with  the  article  itself;  and  let  the  reader  ask  himself, 
whether  a  new  article  be  not,  in  fact,  substituted.  The 
effect  of  the   godly  consideration  of  '  predestination, 

*  and  our  election  in  Christ;  the  character  of  those,  to 
'  whom  this  is  full  of  sweet,  pleasant,  and  unspeakable 


0N  THE  FOURTH  CHAPTER.         483 

'  comfort,'  and  other  things  are  greatly  altered:  but  the 
clause,  *  as  because  it  doth  fervently  kindle  their  love 

*  towards  God,'  which  is  a  special,  distinguishing  effect^ 
of  the  consideration  of  personal  election  to  eternal  life, 
in  such  persons,  as  are  described  in  the  article,  is  wholly 
omitted:  and  another  proposition,  true  indeed,  but  not 
hinted  at  in  the  article,  is  substituted  for  it.  And  then 
it  is  added,  *  Such  are  the  predestination  and  electionj 

*  which  our  church  maintains,  and  recommends  to  all 
'  its  members  as  replete  with  comfort'  Here,  by  the 
way,  it  should  be  observed,  what  energy  there  is  in  un- 
qualified confident  assertion,  especially  when  supported 
by  reputation,  learning,  and  authority;  and  in  favour  of 
those  sentiments,  which  are  most  popular,  and  most 
agreeable  to  the  human  heart;  especially,  if  it  tends  to 
expose  to  odium,  those  who  are  generally  disliked. 
This  figure  of  speech  is  equally  powerful  among  church- 
men and  dissenters,  Calvinists  or  Anticalvinists;  or  men 
of  any  party,  in  church  or  state,  in  politicks,  nay,  in 
philosophy.  If  a  superior  man,  without  hesitation, 
boldly  assert  any  thing;  multitudes  give  him  credit, 
that  he  could  prove  it,  if  he  chose,  though  he  has  not 
done  it.  Thus  men  follow  their  different  leaders,  im- 
plicitly, from  the  members  of  a  methodist  society, 
through  all  gradations,  to  the  immense  multitudes,  who 
profoundly  reverence  the  ipse  dixit  of  the  Pope,  or  of 
the  conclave  of  Cardinals.  In  the  mean  while,  argu- 
ment however  conclusive,  produces  no  effect;  nay,  can 
gain  no  attention;  except  among  a  despised,  and  very 
small,  minority.  All  must  allow,  that  hypocrites  and 
enthusiasts  have,  in  this  way,  amazingly  succeeded: 
therefore  men  of  enlarged  mind,  liberal  education,  and 
superior  endowments,  should  ht  careful  how  they  sancv 
tion  it  by  their  example* 


484  REMARKS 

P.  cclxvii.  1.  11.  '  But  171,  &c.*^  I  must  here  again 
intreat  the  reader  to  peruse  carefully  the  article  itself, 
and  then  to  decide,  whether  two  distinct  doctrines  are 
stated,  one  in  the  acticle,  and  another  to  be  fetched  from 

*  '  But  in  the  same  article  It  tells  us,  that '  for  curious  and  carnal  persons, 
'  lacking  the  Spirit  of  Christ,  to  have  continually  before  their  eyes  the  sen- 
*tence  of  God's  predestination,  is  a  most  dangerous  downfall,  whereby  the 

*  devil  doth   thrust  them  either  into  desperation,  or  into  wretch lessness  of 

*  most  unclean  living,  no  less  perilous  than  desperation.'     What  is  this  sen- 

*  tence  of  God's  predest-natinn?  It  ccMinot  be  the  sentence  of  predestination 
'  we  have  been  considering,  by  which  God  purposed  and  decreed  to  save  all 
'  who  shall  believe  and  obey  the  Gospel;  this  merciful  and  consolatory  doc- 

*  trine  cannot  be  the  suggestion  of  tlie  great  enemy  of  mankind;   it  cannot 

*  drive  men  to  "  desperation,"-lecause  it  says  to  every  one,  Repent,  and  you 

*  shall  be  saved;  it  cannot  lead  men  to  "  wretchlessness  of  most  unclean  liv- 
•'  ing,"  because  it  says,  that  v/ithout  good  works  no  man  can  be  saved;  and  a 
'  real  *  everlasting  purpose  of  God'  cannot  be  a  "  dangerous  downfall?'  to  any 

*  part  of  his  rational  creatures.     Wliere  then  are  we  to  find  this  supposed 

*  sentence  of  God's  predestination,'  which  is  attended  with  so  much  mischief 

*  and  danger! — In  the  works  of  Calvin. — We  there  read,  predestination  we 

*  call  the  eternal  decree  of  God,  by  which  he  has  determined  with  himself, 
'what  he  willed  to  be  done  concerning  every*  .an.  For  all  men  are  not 
'  created  in  an  equal  condition,  but  eternal  life  is  pre-ordained  to  some,  eter- 
'  nal  damnaUon   to  otliers. — That   therefore  which  the   Scripture   clearly 

*  shows,  we  affirm,  that  God,  by  an  eternal  and  immutable  counsel,  once  ap- 

*  pointed  those  whom  lie  should  hereafter  will  to  take  into  salvation,  those 
'  moreover  whom  he  should  will  to  devote  to  destruction.     We  assert,  that 

*  this  counsel  with  respect  to  the  elect  was  founded  in  his  gratuitous  mercy, 
'  without  any  respect  to  human  worth;  but  that  the  approach  to  life  is  pre- 
'  eluded  to  those  whom  lie  assigns  to  damnation  by  his,  just  indeed  and  ir- 
■*  reprehensible,  but  incomprehensible,  judgment.'  (^Translation  by  author 
of  Refutation.)    *  Here  it  is  maintained,  that  God  has  eternally  fixed  the 

*  future  destiny  of  every  individual  of  the  human  race;  that  he  has  iri-evoca- 

*  bly  decreed  to   bestow  everlasting  happiness  upon  some,  and  to  consign 

*  others  to  eternal  misery,  without  any  regard  to  their  merit  or  demerit. 
'  Those  who  believe  this  doctrine,  who  have  this  sentence  continually  bc- 
'  fore  their  eyes,  will  either  be  in  danger  of  falling  into  despair;  from  a  con- 
'  viction  that  it  is  impossible  for  them  to  be  saved,  that  they  must  inevitably 
'  suffer  everlasting  torment;   or  tliey  will  be  apt  to  practise  every  vice  to 

*  which  they  feel  any  temptation  from  a  persuasion  that  they  belong  to  tlie 

*  chosen  few,  who  must  necessarily  be  saved,  whatever  may  be  tlieit  conduct. 
'  It  appears,  then,  that  the  Calvinistic  doctrines  of  election  and  reprobation 
'  are  not  only  not  maintained  in  this  article,  but  that  they  are  declaimed  and 
'  condemned  in  the  stron^^est  tevmn* 


ON    THE    FOURTH    CHAPTER.  4^5 

Calvin's  works.  No  intimation,  not  even  the  most  dis- 
tant, is  given  of  this.  Calvin  is  no  more  considered  in 
the  article,  than  if  he  had  never  existed;  much  less,  is 
there  any  reference  made  to  his  works.  The  same  doc- 
trine is  indisputably  spoken  of  from  the  beginning  to 
the  end  of  the  article,  '  What  is  this  sentence  of  God's 

*  predestination?  It  cannot  be  the  sentence  of  predes- 
'  tihation,  which  we  have  been  considering,  by  which 

*  God  purposed  and  decreed  to  save  all,  who  shall  be- 
*■  lieve  and  obey  the  gospel,  &c.'  Certainly  it  cannot 
be  the  doctrine  of  his  Lordship's  comment:  but  it  can 
be  and  undoubtedly  is,  the  doctrine  stated  in  the  pre- 
ceding part  of  the  article.  His  Lordship  having,  in  fact, 
substituted  another  article,  in  the  place  of  the  seven- 
teenth, by  his  comments  on  it,  reasons  from  his  own 
article,  as  if  it  were  that  of  our  church;  and,  as  far  as 
his  comment  is  concerned,  he  reasons  plausibly,  if  not 
conclusively.  '  This  merciful  and  consolatory  doctrine 
'  cannot  be  the  suggestion  of  the  great  enemy  of  man- 

*  kind.'  Does  the  article  then  affirm,  that  the  doctrine 
©f  predestination  is  *  the  suggestion  of  the  great  enemy 

*  of  mankind?'  The  great  enemy  of  mankind  knows 
well  how  to  suggest  false,  but  plausible,  inferences  from 
the  doctrines  of  revelation  in  general,  and  from  this  in 
particular:  but  the  doctrines  themselves  are  not  his  sug- 
gestions. *'  Even  as  our  beloved  brother  Paul  also,  ac- 
"  cording  to  the  wisdom,  given  unto  him,  hath  written 
"  unto  you;  as  also  in  all  his  epistles,  speaking  in  them 
**  of  these  things,  in  which  are  some  things  hard  to  be 
"  understood,  which  tliey  that  are  unlearned  and  unsta- 
"  ble,  wrest,  as  they  do  the  other  Scriptures,  to  their 
^'  own  destruction."*  The  doctrine  may  be  scriptural, 
wholesome,  nutrimental,  nay,  essential:  yet  an  unstable 

\ 

♦  2  Pet.  ill.  15,  16. 


486  >         UEMAKKS 

and  uninstnicted  mind,  either  widi,  or  even  without, 
the  devil's  suggestions,  may  wrest  it  to  the  man*s 
own  destruction.  The  mischief  arises  not  from  the 
doctrine,  but  from  the  state  of  men's  hearts,  as  the 
article  has  most  clearly  stated.  There  is  no  doctrine, 
however  consolatory  or  practical,  that  the  proud,  carnal, 
ungodly  heart,  will  not  thus  pervert:  so  that  nothing  can 
possibly  be  admitted,  on  this  ground,  against  the  indispu- 
table certainty^  that  this  latter  part  of  the  article  speaks 
of  the  same  predestination,  as  the  former  part  does. 
How  far  the  compilers  of  our  articles,  would  have  ob- 
jected to  the  quotation  from  Calvin,  (of  which  I  have 
given  his  Lordship's  translation,)  is  another  question: 
and  certainly  it  is  adduced,  as  one  of  the  most  excep- 
tionable passages  in  his  writings*  But  they  could  not 
intend,  in  drawing  articles  for  the  church  of  England, 
to  combat  and  condemn  this,  or  any  other  passage  in 
Calvin's  works,  without  making  even  the  smallest  allu- 
sion to  them.  When  the  quotations  from  Calvin  come 
under  consideration,  his  doctrine  will  be  more  particu- 
larly considered. — In  what  follows,  as  a  comment  on 
the  quotation  from  Calvin,  it  is  said,  '  to  consign  others 
*  to  eternal  misery,  without  any  regard  to  their  merit, 
'  or  demerit.'  This,  Calvin  does  not  say:  his  silence 
on  the  subject  may  be,  and  I  think  is,  reprehensible; 
but  his  silence  should  not  be  construed  into  a  positive 
assertion  of  an  opinion,  v/hich  probably  he  did  not 
hold.  But,  whatever  Calvin  believed,  or  did  not  be- 
lieve; our  article  has  nothing  at  all  to  do  with  his  creed. 
If  the  compilers  of  our  articles,  intended  to  oppose  Cal- 
vin's doctrine;  why  did  they  not  say  so?  And  why  did 
they  leave  their  doctrine  so  obscure,  that  for  much 
above  two  hundred  years,  no  one,  either  Calvinist,  or 
Anti-calvinist,  ever  thought  of  their  real  meaning? 
They  evidently  show,  (what  all  who  have  had  enlarged 


ON    THE    FOURTH    CHAPTER.  487 

opportunity  of  making  observations,  must  know;)  that 
the  doctrine  in  question,  though  scriptural,  and  very- 
useful  to  humble,  pious  christians,  is  capable  of  being- 
perverted  by  the  carnal  heart,  and  the  devil's  tempta- 
tions, to  the  most  perilous  and  mischievous  purposes, 
of  dire  desperation,  or  licentious  presumption.  And 
thus  the  gospel  itself,  as  preached  by  St.  Paul,  was  *'  a 
"  savour  of  death  unto  death"  to  some;  as  well  as  "  a 
"savour  of  life  unto  life"*  to  others. — The   words 

*  from  a  persuasion  that  they  belong  to  the  chosen  few, 

*  &c.'  are  a  comment  on  Calvin's  doctrine,  which  he 
would  most  decidedly  have  protested  against.  '  It  ap- 
'  pears  then,  that  the  Calvinistick  doctrines  of  election 
'  and  reprobation,  are  not  only  not  mentioned  in  this  ar- 
'  tide;  but  that  they  are  disclaimed  and  condemned  in  the 

*  strongest  terms.'' — It  may  be  admitted,  that  the  Calvin- 
istick doctrines,  that  is,  all  that  Calvin  held,  are  '  not 

*  maintained  in  this  article:''  but  where  are  they  disclaim 
^d  and  condetnned  at  all,  even  by  the  most  distant  inti- 
mation? And,  surely,  if  his  Lordship  had  been  em- 
ployed to  disclaim  and  condemn  them,  he  would  ha\'p 
done  it,  in  much  clearer  and  stronger  terms.  The  doc- 
trine of  personal  election  to  eternal  life.,  is,  as  I  must 
think,  every  impartial  man  will  allow,  greatly  coun- 
tenanced,  if  not  fully  declared,  in  this  article.  Repro- 
bation is  not  spoken  of:  they  who  are  not  elected,  are 
passed  by:  "  The  Lord  hath  not  chosen  these. ''f  But 
I  would  maintain  no  kind  or  degree  of  Calvinism, 
either  as  to  personal  election  to  eternal  life,  or  of  the 
final  perseverance  of  true  christians,  beyond  what  this 
article  expresses:  and  the  same  method  of  commenting, 
if  applied  to  our  works,  would  prove,  quite  as  conclu- 
sively, that  we  disclaim  and  condemn  Calvinism  in  the 

•  2  Cor.  ii.  15— ir-  t  ^  Sara.  xvL  T—IQ- 


488  REMARKS 

Strongest  manner.  His  Lordship  has  not  adduced  the 
conckision  of  the  article,  which  distinguishes  between 
the  revealed  will  of  God,   in  the  Scriptures,  and  his 

*  counsel  secret  to  us.'     '  Furthermore,   we  must  re- 

*  ceive  God's  promises  in  such  wise,  as  they  be  gene- 
'  rally  set  forth  to  us,  ^in  holy  Scripture:  and  in  our 
^  doings,  that  will  of  God  is  to  be  followed,  which  we 

*  have  expressly  declared  to  us  in  the  word  of  God;' 
*' The  secret  things  belong  unto  the  Lord  our  God: 
"  but  those  things,  which  are  revealed  belong  unto  us, 
"  and  to  our  children  for  ever;  that  we  may  do  all  the 
"  words  of  this  law."*  This  distinction,  on  the  Cal- 
vinists'  principles,  is  of  great  importance;  but  it  va- 
nishes out  of  sight,  on  the  principl  es  of  our  opponents. 

I  shall  now  give  the  article,  as  it  stands,  in  '  the  Refu- 
'  tation,'  by  collecting  together  the  comments  made  on 
each  part  of  it.  '  Predestination  to  life  is — the  eternal 
'  purpose  of  God  to  deliver  from  wrath  and  damnation, 

*  and  to  bring  to  everlasting  salvation,  those  to  whom 
'  God  decreed  to  make  known  the  gospel  of  Christ. — 
«  Those  who  are  endued  with  so  excellent  a  benefit  of 
'  God, — be  called  according  to  God's  purpose,  by  his 

*  Spirit  working  in  due  season;'  they  on  their  part  con- 
form to  the  '  conditions  of  the  gospel-covenant,  by  obey- 

*  ing  the  calling, ^nd  walking  religiously  in  good  works, 

*  under  the  influence  and  assistance  of  the  Holy  Spirit; 

*  and,  as  a  reward,  they  are  justified  in  this  world,  are 
'  made  sons  of  God  by  adoption,  are  made  like  the  im- 
"  age  of  Christ,  and  at  length  attain  everlasting  felicity. 
'  This  godly  consideration,  of  predestination,  and  our 
'  election  in  Christ,  is  full  of  sweet,  pleasant,  and  un- 
■  speakable  comfort  to  godly   persons:  because  from  a 

consciousness  of  their  own  obedience  and  religious 

*  Dcut.  xxix.  29 


ON  THE  FOURTH  CHAPTER.         489 

'  walking  in  good  works,  their  faith  of  eternal  salvation 

*  is  greatly  established  and  confirmed;  and  they  are  sup- 

*  ported  under  all  the  distresses  and  calamities  of  this 
'  mortal  life,  by  looking  forward  to  the  prize  of  their 

*  high  calling  in  Christ.*     '  Here'  (in  Calvin's  works,) 

*  it  is  maintained  that  God  has  eternally  fixed  the  des- 

*  tiny  of  every  individual  of  the  human  race;  that  he  has 
'  irrevocably  decreed  to  bestow  everlasting  happiness  on 

*  some,  and  to  consign  others  to  eternal  misery,  without 

*  any  regard  to  their  own  merit  or  demerit.  Those,  who 

*  believe  this  doctrine,  who  have  this  sentence  continu- 

*  ally  before  their  eyes:  will  either  be  in  danger  of  fall- 

*  ing  into  despair,  from  a  conviction  that  it  is  impossi- 

*  ble  for  them  to  be  saved,  that  they  must  inevitably 

*  suffer  everlasting  torment;  or  they  will  be  apt  to  prac- 

*  tise  every  vice  to  which  they  feel  any  temptation,  from 

*  a  persuasion,  they  belong  to  the  chosen  few,  who  must 

*  necessarily  be  saved  whatever  be  their  conduct.'    Yet 
even  this  article  does  not  *  disclaim  the  Calvinistick  doc- 

*  trines  of  election  and  reprobation,   in  the  strongest 

*  terms  J' 

And  now  let  me  ask  the  reader,  whether  the  article 
may  not  be  supposed  more  to  favour  the  sentiments  of 
those,  who  would  by  no  means  willingly  allow  that  one 
word  contained  in  it  should  be  omitted,  or  altered;  or 
one  word  added  to  it;  and  who  would  have  it  speak  for 
itself  without  any  comment;  than  it  does  the  sentiments 
of  those,  whose  comments,  by  omissions,  alterations, 
and  additions,  in  fact  substitute  another  article  in  the 
place  of  it?  It  may  easily  be  perceived,  that  should  le- 
gal authority  change  the  article,  as  it  now  stands;  for 
that  above  given  in  his  Lordship's  words;  which  part 
of  the  clergy  would  be  gratified,  and  which  part  would 
be  grieved:  and  this  is  enough  to  decide  the  question, 
whether  our  seventeenth  article  be  Calvinistick,  or  An- 

VOL.    I.  3  R 


490  REMARKS 

ticalvinistick,  in  the  modern  use  of  these  words:  for  that 
it  does  not  adopt  all  Calvin's  views,  we  allow;  and  add, 
'  No  more  do  modern  Calvinists,  especially  among  the 

*  evangelical  clergy.' 

P«  cclxix.  1.  20.  '  TVith  respect,  &c.'*  These  clauses 
from  the  liturgy  refer  to  the  well  known  passages  in 
the  prophet:  "  Have  I  any  pleasure  that  the  wicked 
"  should  die,  saith  the  Lord  God,  and  not  that  he 
**  should  return  from  his  ways  and  live?"  "  As  I  live, 
"  saith  the  Lord  God;  I  have  no  pleasure  in  the  death 
"  of  the  wicked;  but  that  the  wicked  turn  from  his  way 
*'  and  live."t  '  I  have  more  delight  in  the  repentance 
^'  and  conversion  of  the  wicked,  and  in  pardoning  and 

*  saving  the  penitent;  than  in  punishing  the  impenitent.' 
"  I  desired  mercy  and  not   sacrifice."     *  I  preferred 

*  mercy  to  sacrifice. 'f     The  clause,   '  hatest  nothing 

*  that  thou  hast  made,'  is  not  grounded  on  any  particular 
text  in  Scripture:  but  certainly  God  hateth  not  any  of 
the  works  which  he  has  made,  continuing  to  be  what  he 
made  them.  "  God  saw  every  thing  that  he  had  made, 
*'  and  behold  it  was  very  good."  Yet  after  the  fall  it 
"  is  said:  It  repented  the  Lord,  that  he  had  made  man, 
"  and  it  grieved  him  at  his  heart. §  "  Thou  hatest  all 
"  the  workers  of  iniquity. ''IT  Yet,  while  God  hates 
the  characters  of  sinners;  he  manifests  great  kindness 
and  compassion  to  their  persons.     In  temporal  things. 


*  '  With  respect  to  our  liturgj,  the  passage  in  the  absolution,  that  God 
'  4esh'eth  not  the  death  of  a  sinner,  but  rather  that  he  may  Xwtn  from  his 
'  wickedness  and  live,'  and  fhe  beginning  of  the  third  collect  for  Good  Fri- 
'  day,  "  O  merciful  God,  who  hast  made  all  men,  and  hatest  notliing  that 
'■  thou  hast  made,  nor  wouldest  the  death  of  a  sinner,  but  rather  that  he 
"  should  be  converted  and  live,"  are  perfectly  inconsistent  with  the  idea  of 
'  partial  redemption,  and  clearly  imply,  that  God  has  afforded  to  every  man 
'  the  means  of  working  out  his  salvation.' 

f  Ez.  xviii.  2.".  xxxiii.  11.  -t  Hos.  vi.  6.  Matt.  ix.  13.  (yi: 

§  Gen.  i.  31.  vi.  6.  If  P.s.  v.  5. 


ON  THE  FOURTH  CHAPTER.         491 

*'  The  Lord  is  good  to  all;"  and  "  maketh  his  sun  to 
"  rise  on  the  evil  and  on  the  good;  and  sendeth  rain  on 
*'  the  just  and  on  the  unjust."*  And  "  God  so  loved 
**  the  world,  that  he  gave  his  only  begottea  Son;  that 
"  whosoever  believeth  in  him  should  not  perish,  but 
"  have  everlasting  life/'f  Yet  this  consists  with  his  re- 
vealed determination  to  punish  with  everlasting  destruc- 
tion, all  impenitent  sinners,  "  all  who  know  not  God, 
"  and  obey  not  the  gospel  of  our  Lord  Jesus  Christ:" 
and  it  equally  agrees  with  his  foreknowledge  and  secret 
purpose  respecting  individuals.  As  few  of  the  evan- 
gelical clergy  hold  either  partial^  or  particular,  re- 
demption, we  are  not  concerned  in  the  inconsistency 
of  these  clauses  with  that  doctrine :  but  we  cannot  allow 
them  clearly  to  imply,  that  *  God  has  afforded  to  every 

*  man  the  means  of  working  out  his  salvation:'  because 
nothing  is  said  concerning  those  means;  and  because  a 
vast  proportion  of  mankind  are  destitute  of  the  light  of 
revelation,  and  "  perishing  for  the  lack  of  knowledge." 
When  we  pray,  *  Have  mercy  upon  all  Jews,  Turks, 
'  infidels,  (evidently  including,  or  principally  meaning 
idolatrous   Gentiles,)   *  and  hereticks,  and  take  from 

*  them  all  ignorance,  hardness  of  heart,  and  contempt 

*  of  thy  word,  and  so  fetch  them  home,  blessed  Lord  to 
'  thy  flock,  that  they  may  be  saved  among  the  remnant 

*  of  the  true  Israelites,   and  be  made  one  fold  under 

*  one  Shepherd,  Jesus  Christ  our  Lord;'  we  take  it  for 
granted,  that  unless  they  *  receive  the  word  of  God,  and 

*  believe  in  the  Lord  Jesus,  and  be  gathered  into  his 
'  fold,'  they  cannot  be  saved.  But  *'  how  shall  they 
"  believe  in  him,  of  whom  they  have  not  heard?  And 
"  how  shall  they  hear  without  a  preacher?"  The  whole 
collect  implies,  that  they  who  have  not  the  word  of  God, 

*  Ps,  cxhv9.  Matt,  V.  4.?v  f  John  iii.  \6. 


492  Il£MARKS 

"  the  word  of  the  truth  of  the  gospel,*'  are  destitute  of 
the  means  of  salvation;  and  is  totally  inconsistent  with 
the  sentiment,  that  they  may  be  saved  for  Christ's  sake, 
by  obeying  the  light  of  nature,  without  hearing  of 
Christ,  or  believing  in  him. 

P.  cclxx.  1.  23.  *  Is  it  not,  &c.'*  Certainly  it  is 
'  the  principle  of  our  church,'  that  Christ  purchased 
the  redemption  of  every  '  one  of  its  members;'  and  will 
certainly  save  every  one  of  those,  who  are  truly  such: 
and  it  takes  it  for  granted,  that  the  communicants,  ac- 
cording to  their  profession,  are  true  believers.  But  in 
the  present  state  of  things,  the  communicants,  in  this 
land,  form  a  very  small  part  of  that  multitude,  who  are 
called  *  members  of  the  established  church;'  that  church 
is  only  a  small  part  of  the  universal  visible  church;  and 
the  visible  church  does  not,  at  this  day,  contain  more 
than  one  third,  of  the  human  species,  probably  much 
less.  This  principle,  therefore,  can  do  little  towards 
establishing  the  doctrine  of  universal  redemption:  and, 
I  cannot  see  any  difficulty,  in  reconciling  it  to  the  Calvin- 
istick  doctrine  of  election,  or  even  reprobation:  for 
none  suppose,  that  any  true  believers  will  be  found 
among  the  reprobate:  and  the  communicants  are  ad- 
dressed and  prayed  for,  as  true  believers. 

P.  cclxxi.  1.  9.     '  The,  &c.'t     Why  do  we  pray, 

•  •  Is  ittiot  then  the  principle  of  our  church,  that  Christ  by  his  death 
'  purchased  the  Itedemption  of  every  one  of  its  members;  and  can  this  prin- 

*  ciple  be  reconciled  with  the  Calvinistic  tenets  of  election  and  reprobation?' 

\  '  The  minister  afterwards  prays,  that  •  this  child  now  to  be  baptized, 
'  may  receive  tlie  fulness  of  God  s  grace,  and  ever  remain  in  the  number 

*  of  God's  faithful  and  eljct  children:'  •  This  prayer  evidently  shows,  that 
'  our  chui'ch  considers  baptism  as  placing  every  child  in  the  number  of 

•  God's  elect,  and  that  this  election  does  not  imply  a  certainty  of  salvation. 

♦  Evei-y  bapliz  ?d  child,  says  our  church,  is  an  elect  person,  may  or  may  not  con- 
'  tinue  an  elect  person,  and  may  or  may  not  be  saved.     Can  any  assertions 

♦  be  more  opposite  to  the  fund  unental  principle  of  Calvinism.''     After  the 
'  baptismal  words  are  pronounced,  the  child  is  declared  to  be  ' made  pai- 


ON    THE    FOURTH    CHAPTER*  493 

for  these  blessings,  if  inseparable  from  the  external  ad- 
ministration of  baptism?  Where  does  our  church  say, 
that  every  baptized  '  child  is  an  elect  person?'  Cer- 
tainly the  assertions  here  made  are  opposite  to  the  fun- 
damental principles  of  Calvinism:  but  they  are  not  the 
assertions  of  our  church.  The  prayer  is  offered  before 
the  child  is  baptized;  and,  therefore,  if  baptism  be  elec- 
tioTiy  (as  well  as  regenerqtion  and  justification,)  before 
it  is  elected:  the  words,  *  ever  remain  the  number  of  thy 
'  faithful  and  elect  children,'  cannot  refer  to  the  present 
state  of  the  child,  as  unbaptized,  according  to  this  prin- 
ciple. But  the  word  faithful  ought  also  to  be  noticed. 
Does  baptism  likewise  make  the  infant  a  faithful,  or  a 
believer?  *  Why  then  are  infants  baptized,  when  by  rea-  • 

*  son  of  their  tender  age  they  cannot  perform  them?'  (rcr 
pentance  and  faith.)  When  the  infant,  advancing  to 
riper  years,  becomes  a  true  believer,  and  receives  the 
fulness  of  God's  grace,  in  answer  to  the  prayers  made 
for  him;  he  is  manifested  to  be  one  of  the  elect  children 
of  God;  and  we  pray,  that  he  may  thus  be  numbered 
with  them,  and  continue  among  them,  to  the  end.  "  I 
'*  know  that  this  shall  turn  to  my  salvation,  through  your 
prayers,  and  the  supply  of  the  Spirit  of  Christ."*  Our 
continuance  in  a  state  of  grace,  however  ensured  by  the 
promise  and  covenant  of  God,  and  the  intercession  of 
Christ,  must  always  be  sought  by  prayer,  as  pleading 
the  promise,  &c;  and  this  is  as  proper,  in  respect  of 
others,  as  ourselves.  But  how  can  an  election  re- 
ceived in  baptism  and  liable  to  be  lost  again,  be  made 
to  accord  with  the  apostle's  words?  *'  He  hath  chosen 
"  us  in  Christ   before  the  foundations  of  the    world, 

♦  taker  of  the  death  of  Christ,' '  and  consequently  the  redemption  purchased 
'  by  Christ,  according  to  our  church,  extends  to  every  person  received  into 
'  his  holy  religion  by  baptism.' 

*  Phil.  i.  19. 


494  REMARKS 

"  that  we  should  be  holy,  and  without  blame  before  him 
*' in  love."  "God  hath  from  the  beginning,  chosen 
"  you  to  salvation,  through  sanctification  of  the  Spirit 
*'  and  belief  of  the  truth;  whereunto  he  hath  called  you 
"  by  our  Gospel,  to  the  obtaining  of  the  glory  of  our 
"  Lord  Jesus  Christ.'**  Or  to  the  words  of  our  article; 

*  God  has  decreed  by  his  counsel,  secret  to  us,  to  de- 

*  liver  from  curse  and  damnation,  those  whom  he  hath 

*  chosen  in  Christ  out  of  mankind;  and  to  bring  them 

*  by  Christ  to  everlasting  salvation,  as  vessels  of  hon- 

*  our.'  Can  a  baptismal  election,  such  as  is  described 
in  the  quotation,  be  the  election  here  spoken  oU-^-Uni- 
versaly  or  general^  redemption,  implies  something  more, 
than  that  every  baptized  person  should  have  encourage- 
ment to  seek  forgiveness,  through  the  propitiation  of 
the  death  of  Christ;  for  this  all  men,  to  whom  any  re- 
port of  the  gospel  comes,  equally  possess;  but  it  im- 
plies much  less,  than  that  every  baptized  person  is  ac- 
tually interested  in  that  propitiation,  in  the  same  man- 
ner, as  all  true  believers  are.  It  has  been  observed,  that 
the  offices  of  our  church  go  upon  the  supposition,  that 
men  ar6  what  they  profess  to  be:  the  profession,  made 
in  baptism,  by  adults,  if  sincere,  actually  proves  them 
partakers  of  the  death  of  Christ:  and  the  profession 
made  by  parents  and  sponsors,  at  the  baptism  of  in- 
fants, in  their  name  and  stead,  is  taken  as  the  pro- 
fession  of  the  infants;  and  so  they  are  spoken  of,  as 
partakers  of  the  death  of  Christ.  But  it  does  not  appear 
to  me,  that  this  has  any  relation  to  the  subject  under 
consideration:  for  even  were  every  baptized  person, 
(in  the  fullest  sense,  as  inseparably  connected  with 
everlasting  salvation,)  partaker  of  the  death  of  Christ; 

•  Eph.  i.  4.  2  Thes.  ii.  13,  14. 


ON  THE  FOURTH  CHAPTER.         495 

nothing  could  from  this  be  inferred,  in  respect  of  the 

immense  multitudes  of  unbaptized  people  in  the  world. 

P.  cclxxii.  1.  22.    '  All  the  elect  people  of  God,  that 

*  is,  as  we  have  just  seen,  all  vyho  are  admitted  into  the 

*  church  of  Christ,  by  the  appointed  form  of  baptism'— 
If  the  compilers  of  our  liturgy  meant  to  say  this;  why 
did  they  not  do  it  in  clear  and  explicit  terms?     If  *  all 

*  that  are  admitted  into  the  church  of  Christ  be  "  the 
*'  elect  people  of  God;"  then  they  are  all  '  sanctified  by 

*  the  Holy  Spirit,'  without  excepting  the  vilest  wretches 
to  be  found,  not  only  in  protestant  churches,  but  in  the 
church  of  Rome  also;  and  every  man,  who  has  been  bap- 
tized, however  distinguished  by  abominable  vices,  or 
damnable  heresies:  for  '  the  Holy  Ghost  sanctifies  all 
'  the  elect  people  of  God.'  Few  men,  I  should  suppose, 
viewing  this  opinion,  in  all  its  bearings,  as  breaking 
down  all  distinction  between  real  and  nominal  christians, 
between  the  most  eminent  saints,  and  the  most  atrocious 
murderers;  will  be  disposed  to  accede  to  it.  Surely  the 
"  elect  of  God,  holy  and  beloved;"  "  those  whom  God 
**  hath  chosen  in  Christ  before  the  foundation  of  the 
*'  world;"  "  the  elect,  according  to  the  foreknowledge  of 
"  God  the  Father,  through  sanctification  of  the  Spirit, 
^'  unto  obedience,  and  sprinkling  of  the  blood  of  Christ;" 
;ire  a  distinct  company,  from  the  heterogeneous  mass, 
who  have  '  been  admitted  into  the  church  by  the  ap- 

*  pointed  form  of  baptism!'  '  Wherefore  they  which  be 
'  endued  with  so  excellent  a  benefit  of  God,  (as  being 
'  chosen  in  Christ  out  of  mankind,)  be  called  according 
'  to  God's  purpose,  by  his  Spirit  working  in  due  season; 

*  they  through  grace  obey  the  calling;  they  be  justified 
'  freely;  they  be  made  the  sons  of  God  by  adoption;  they 

*  be  made  like  the  image  of  liis  only-begotten  Son  Jesus 
'  Christ;  they  walk  religiously  in  good  works,   and  at 

*  length,  by  God's  mercy,  they  attain  to  everlasting  fe- 


496  REMARKS 

'  licity.*  Are  these  the  same  persons  as  the  whole  com- 
pany of  baptized  persons? 

P.  cclxxii.  last  line.    *  All  the y  &c.'*     There  wants 
nothing,  in  this  passage,  but  the  word   t7'uey   before 

*  members  of  the  church  of  Christ,'  to  render  it,  accord- 
ing to  our  views,  correct;  but  all  baptized  persons,  *  all 
'  who  profess  and  call  themselves  christians,'  are  not 

*  true  members  of  the  church  of  Christ;'  else  why  do  we 
continually  pray,  that  *  they  may  be  led  into  the  way  of 
'  truth?'  For  all  true  members  of  the  church  of  Christ, 
have  been  '  led  into  the  way  of  truth.' 

P.  cclxxiii.  1.  13.  ^Although,  Scc.'t  Here  his  Lord- 
ship grants  the  whole  of  what  most  of  us  request:  and, 
abiding  by  this  concession,  we  will  admit  his  doctrine  of 
general  redemption;  nay,  we  will  not  object  to  his  call- 
ing it  universal;  provided  it  be  understood,  that  none  ul- 
timately share  the  eternal  blessedness  arising  from  it,  ex- 
cept those,  that  are  renewed  by  the  Holy  Spirit,  *  who 
^  sanctifies  all  the  elect  people  of  God.' 

P.  cclxxiii.  1.  17.     *  This  passage,  &c.'J  *  This  pas- 

*  sage  proves  incontrovertibly  that  our  church'  does  not 
with  Calvin,  and  very  many  Calvinists,  hold  the  doc- 

*  "All  the  world"  '  comprehends  the  whole  creation;  "  all  mankind"  *  is 
'  less  extensive,  and  includes  only  the  rational  part  of  the  world;  "  all  the 
"  elect"  'is  again  more  confined,  and  includes  only  that  part  of  mankind  who 

*  are  members  of  the  church  of  Christ* 

f  *  Although  it  has  pleased  God,  in  the  unsearchable  counsels  of  his  wis- 

*  dom,  to  bestow  upon  a  peculiar  people,  chosen  in  Christ,  the  sanctifying  in- 
'  fluence  of  his  Holy  Spirit,' 

:;;  '  This  passage  of  our  catechism  proves  incontrovertibly  that  our  cliurch 
'  is  notCalvinistick.  The  Calvinist  maintains,  that  Christ  redeemed  only  the 

*  elect,  meaning  only  a  small  portion  of  christians;  but  every  member  of  our 
'  church  is  taught,  before  lie  takes  upon  himself  his  baptismal  vow,  that 
'  Christ  redeemed  all  mankind.'  *  The  Calvinist  says,  I  believe  in  God  the 
'  Son,  who  hath  redeemed  me  and  the  elect  people  of  God:  our  catechumen 
'  says,  '  1  believe  in  God  the  Son,  who  hath  redeemed  me  and  all  mankind.' 
'  These  two  propositions  cannot  be  reconciled,  since  '  the  elect  people  of 
f  CJod'  '  must  be  only  a  part  of 'all  mankind.* 


ON-  THE    FOURTH    CHAPTER.  497 

trine  of  particular  redemption, — Yet  Calvin  allowed,  that 
the  redemption  of  the  Saviour's  death  being  infinite,  was 
sufficient  for  all;  though  effectual  only  for  the  elect.-— 

*  Meaning  only  a  small  portion  of  Christians:'  alas! 
I  fear,  the  fact  proves,  that  only  a  small  portion  of  nomi- 
nal christians  are  true  christians;  but,  undoubtedly,  Cal- 
vin, and  all  Calvinists,  include  all  true  christians,  accord- 
ing to  their  views,  or  what  constitutes  real  Christianity:; 
and  indeed  many,  who  are  not  at  present  true  christians, 
but  who  shall  '  be  called  according  to  God's  purpose 
'  working  in  due  season;   and  through  grace  shall  obey 

*  the  call.'  "  Other  sheep  I  have,  which  are  not  of  this 
*'  fold;  them  also  must  I  bring,  and  they  shall  hear  my 
"  voice.,"*  I  certainly  agree  with  his  Lordship,  that  a 
Calvinist,  who  rigidly  holds  particular  redemption,  can- 
not consistently  accede  to  the  doctrine,  stated  in  this 
part  of  our  Catechism.  In  the  year  1786,  I  maintained 
this  opinion,  amidst  Calvinists,  who  revolted  from  it,  in 
a  sermon,  which  was  then  printed;  and  has  been  re- 
peatedly reprinted:  and  after  twenty. five  years  study 
and  reflection;  I  still,  in  this  particular,  agree  with  his 
Lordship;  and  so  do  by  far  tlve  greater  part  of  the  evan- 
gelical clergy. — '*  The  elect  people  of  God,"  who  are 
sanctified  by  the  Holy  Spirit,  are  alas!  to  this  day,  only 
a  part,  a  very  small  part  of  rhankind,  and  of  professed 
christians.  May  God  increase  their  number  a  hundred 
fold,  how  many  soever  they  be! — The  quotations  from 
the  homilies,  being  made  without  any  comment,  need 
no  remarks.  All  I  need  say,  is  this:  that  I  earnestly  re- 
quest the  reader,  attentively,  and  repeatedly  to  peruse 
the  homilies  in  general;  and  those  especially  from  which 
liis  Lordship  has  made  quotations:  namely,  '  The  ho- 
'  mily  on  the  nativity  and  birth  of  our  Saviour  Jesus 

Tohn  X.  16 

VOL    I,  3  s 


498  REMARKS 

*  Christ;'  *  The  homily  for  Good  Friday:'  and  '  The  ho» 

*  mily  of  the  worthy  receiving,  and  reverent  esteeming 

*  of  the  sacrament  of  the  body  and  blood  of  Christ.'  I, 
and,  (I  think,  I  may  answer  for  it,)  my  brethren  are  per- 
fectly willing,  that  our  sentiments  should  be  fairly 
judged  according  to  the  doctrine  of  these  homilies:  and 
I  do  most  sincerely  and  earnestly  pray,  that  the  same 
doctrine  may  sound,  clearly  and  fervently,  from  every 
pulpit,  in  the  established  church,  in  Great  Britain,  Ire- 
land, and  all  dependent  colonies;  and  throughout  the 
whole  visible  church.  I  have  no  allowed  desire  superior 
to  this;  except,  that  the  same  may  be  made  IKnown,  by 
faithful  missionaries  and  ministers,  accompanied  by 
the  power  of  the  Holy  Spirit,  to  all  Jews,  Mohamme- 
dans, and  Gentiles,  even  to  the  ends  of  the  earth.  I  do 
not  so  much  as  wish,  that  any  thing  different  from  the 
doctrine  of  these  homilies,  should  be  published  to  man- 
kind at  large.  There^  may  indeed  be  subjects,  treated 
on  in  the  homilies,  which  were  more  suited  to  those 
days,  than  to  the  present  period:  and  to  Britain,  than  to 
the  nations  of  the  earth  at  large:  yet  these  also  were 
wholesome  doctrines  for  those  times,  and  are  by  no 
means  unsuitable  to  our  own.  But  the  homilies,  '  On 
reading  the   Holy  Scriptures;'    '  Of  the  misery  of  all 

*  mankind;'  '  Of  the  salvation  of  all  mankind;'  '  Of  a 

*  true  and  lively  faith;'  '  Of  good  works;'  '  Of  christian 
'  love  and  charity;'   '  Of  the  nativity;'  '  On  Good  Fri- 

*  day;'  '  On  Easter  Day;'  '  On  the  worthy  receiving  of 
'the  sacrament;'  '  On  Whitsunday;'  'On  repentance 

*  and  true  reconciliation  unto  God;'  contain  those  views 
of  Christianity,  which  I  would  plead  for;  and  they  whol- 
ly mistake  the  sentiments,  even  of  the  more  calvinistical 
part  of  the  evangelical  clergy;  who  think,  that  by  mere- 
ly quoting  the  homilies,  without  the  imposing  effect  of 
ingenious  comments,  or  observations;  they  can  adduce 


ON  THE  FOURTH  CHAPTER.         499 

any  thing  from  this  source,  which  militates  against  our 
sentiments;  at  least  against  those  sentiments,  which  we 
think  sufficiently  important  to  defend  by  controversy. 
As  it  has  been  said,  respecting  the  seventeeth  article,  so 
I  would  also  say  concerning  the  homilies:  let  them  but 
speak  without  comment;  and  we  are  ready  to  abide  by 
their  decision.  ' 

P.  cclxxix.  1.  25.  *  The  peculiar  J  &c.'*  Th^  peculiar 
opinions  of  Calvin,  (such  as  were  peculiar  to  him  ex- 
clusively,) cannot  be  founded  in  the  word  of  God,  or 
found  in  the  writings  of  others,  publick  or  private, 
except  his  avowed  disciples:  but  the  doctrine  of  per- 
sonal election  to  eternal  life;  including  the  perseverance 
of  all  true  believers;  as  well  as  those  of  original  sin, 
regeneration,  justification  by  faith,  salvation  by  grace, 
good  works  the  fruit  and  evidence  of  faith,  as  held  by 
him;  I  am  confident,  have  been  proved  to  be  the  doc- 
trine of  Scripture,  and  of  *  our  articles,   liturgy,  and 

*  homilies.'  What  peculiar  opinions  of  Calvin  are  in- 
tended, might,  with  advantage  to  perspicuity,  have 
been  here  explicitly  stated:  but  when  the  quotations 
from  him  come  under  consideration,  it  will  be  seen,  in 
some  measure,  M'hat  opinions  were  peculiar  to  this  au- 
thor and  to  the  more  systematick  Calvinists;  and  what 
were  also  common  to  numbers  of  others. 

P.  cclxxx.  1.   11.     *  There  are,   &c.'t    *  There  are 

•  •  The  peculiar  opinions  of  Calvin  are  not  founded  in  the  written  word 

*  of  God,  or  reconcileable  with  our  articles,  liturgy,  and  homilies.' 

f  •  There  are  christians  who  assert  that  Adam's  nature  was  not  corrupted 

*  by  the  fall,  and  wlio  adipiit  no  degree  of  moral  incapaciiy  in  the  present 

*  race  of  men;  and  that,  on  the  contrary,  there  are  others,  who  assert  thar 

*  the  sin  of  Adam  produced  so  complete  a  change  in  his  own  nature,  and 

*  in  that  of  all  his  posterity,  that  God's  rational  creatures,  who  were  mado 

*  but  a  little  lower  tlian  the  angels,  are  now  a  mere  mass  of  corruption  and 

*  wickedness,  susceptible  of  no  amendment  or  correction  from  their  own  vol- 
'  untary  efforts  But  the  church  of  England,  keeping  clear  of  both  extremes, 
*., declares,  that  the  nature  of  Adam  was  greatlv  imjiaired  and  corrupted  br 


500  REMARKS 

'  christians,  8tc.*     Men,  *  who  profess,  and  call  theni- 

*  selves  christians,'  and  who  have  been  baptized,  assert 
this:  but  I  must  use  Dr.  Young's  words,  and  call  them 
'  baptized  infidels:'  for  to  disbelieve  every  peculiar 
doctrine  of  revelation;  and  yet  to  profess  to  believe  the 
Bible,  is  real  infidelity  in  the  assumed  garb  of  a  trans- 
parent hypocrisy.  *  Genuine  Christianity  can  never  be 
'  grafted  on  any  other  stock,  than  the  apostacy  of  man. 
'  The  design  to  reinstate  beings  who  have  not  fallen;  to 
'  propose  a  restoration  without  a  previous  loss;  a  curie 
'  where  there  was  no  radical  disease,  is  altogether  an  in- 

*  congruity,  which  would  seem  too  palpable  to  require 
<  confutation,  did  we  not  so  frequently  see  the  doctrine 
'  of  redemption  maintained  by  those,  who  deny  that 

*  man  was  in  a  state  to' require  redemption.     But  would 

*  Christ  have  been  sent,  "  to  preach  deliverance  to  the 
"  captive,"  if  there  had  been  no  captivity?  And  *'  the 
*'  opening  of  the  prison  to  them  that  were  bound;"  had 
'  there  been  no  prison,  had  men  been  in  no  bondage?'* 
The  rest  of  the  subject,  referred  to  in  this  quotation, 
has  been  fully  considered  in  the  remarks  on  the  first 
chapter  of  the  Refutation.  It  would  be  difficult  to  find 
stronger  language,  in  any  writer,  concerning  human 
depravity,  than  in  our  homilies,     *  Of  ourselves  we  be 

*  crab  trees,  that  can  bring  forth  no  apples.  We  be  of 
'  ourselves  of  such  earth,  as  can  but  bring  forth  weeds, 
'  nettles,  brambles,  briers,  cockle,  and  darnel.     Our 

'  his  transgression  of  the  cIlviHe  command,  and  that  he  transmitted  this  weak 
'  and  df  praved  natui'e  to  every  individual  of  his  descendants?  but  it  does  not 
'  say  that  the  moral  powers  of  men  are  entirely  destroyed,  or  that  their  cor- 

*  rupt  dispositions  are  totally  incorrigible;  it  allows  tlie  perverseness  of  the 
'  will,  and  the  violence  of  the  passions,  but  it  does  not  discourage  evcrj' 
'  laudable  and  virtuous  exertion,  by  representing  men  as  utterly  incapable 

*  of  checking  their  inclination  to  evil,  or  of  putting  any  degree  of  restrain '. 
'  upon  their  sinful  lusts.' 

*  Mora's  Practical  Piety. 


\ 


ON  THE  FOURTH  CHAPTER.         501 

*  fruits  be  declared  in  the  fifth  chapter  of  Galatians.'* 
<  We  have  neither  faith,  charity,  hope,  patience,  nor 

*  any  thing  that  is  good  in  us;  and  therefore  these  vir- 

*  tues  be  called  theref  '*  the  fruits  of  the  Holy  Ghost;'* 
'  hot  the  fruits  of  man.'     *  Hitherto  we  have  heard, 

*  wh^t  we  are  of  ourselves:   very  sinful,  wretched  and 

*  damnable.     Again  we  have  heard,  how  that  of  our- 

*  selves,  and  by  ourselves,  we  are  not  able  either  to 

*  think  a  good  thought,  or  work  a  good  deed:  so  that 

*  we  can  find  in  ourselves  no  hope  of  salvation,  but 

*  rather  whatsoever  maketh  for  our  destruction.'!  Now, 
how  can  they  be  *  susceptible  of  amendment  or  correc- 

*  tion  from  their  own  voluntary  efforts,   who  are  not 

*  able  of  themselves,  either  to  think  a  good  thought,  or 

*  work  a  good  deed?'-—*  As  who  should  say,  mau  of 

*  his   own  nature   is   fleshly   and  carnal,   corrupt  and 

*  naught,  sinful  and  disobedient  to  God;  without  any 
'  spark  of  goodness  in   him,  without  any  virtuous  or 

*  godly  motion,  only  given  to  evil  thoughts  and  wicked 

*  deeds.' §  Whence  then  are  those  voluntary  efforts  to 
arise,  by  which  man  may  correct  or  amend  himself? 
Let  the  opposers  of  our  doctrine,  on  this  subject,  as 
overcharged,  produce  from  any  of  our  writings,  stronger 
passages  on  the  subject,  than  these  are,  if  they  be  able 
to  do  it.  Thus  *  man  is  very  far  gone,  [quam  longissime 
'  distet)  from  original  righteousness,  and  is  of  his  own 

*  nature  inclined  to  evil,  so  that  the  flesh  lusteth  always 
'  contrary  to  the  Spirit. '1[  '  There  is  no  health  in  us.' 
*■  We  have  no  power  to  do  good  works,  pleasant  and 
'  acceptable  to  God,  without  the  grace  of  God  by  Christ 

*  preventing  us,   that  we  may  have  a  good  will;   and 

*  working  with  us,   when  we  have  that    good  will.'H 

:.    •  Gal.  V.  19—21.  t  Gal.  v.  22,  23. 

\  Second  part  of  the.  homily  on  the  misery  of  man. 
^  Homily  on  WhitsiUKluy.  %  Art.  ix.  l!  Art.  i: 


502  ,     REMARK^ 

Are  not  then  our  corrupt  dispositions  incorrigible, 
except  by  the  grace  of  God?  But  this  by  no  means 
tends  to  discourage  laudable  and  vigorous  exertions,  in 
those  who  are  ■willing  to  make  them:  "  Work  out  your 
**  own  salvation  with  fear  and  trembling;  for  it  is  God, 
**  which  worketh  in  us  both  to  will  and  to  do  of  his 
*'  good  pleasure."* 

P.  cclxxxi.  1,  9.  '  OiiCy  &c.'t  The  influence  of  the 
Holy  Spirit,  on  the  minds  and  hearts  of  true  christians, 
must  be  constant ^  if  they  be  constant,  "  stedfast,  and 
"  unmoveable,  always  abounding  in  the  work  of  the 
"  Lord."  For  if  he  leave  any  one,  or  even  suspend  his 
influences,  either  as  grieved  by  a  man's  perverseness, 
or  to  "  try  him,  that  he  may  know  all  that  is  in  his 
"'  heart; '*J  some  deplorable  fall,  or  misconduct,  will  be 
the  consequence.  '  Because  the  frailty  of  man  without 
'  thee,  cannot  but  fall.'§  The  influences  of  the  Spirit 
are  sensible  in  their  effects;  for  '  all  holy  desires,   all 

*  good  counsels,  and  all  just  works'  must  be  ascribed 
to  him.  And  when  '*  the  love  of  God  is  shed  abroad 
'>  in  the  heart  by  the  Holy  Spirit;"  *'  when  we  abound 
*'  in  hope  by  the  power  of  the  Holy  Ghost;"  when 
"  the  fruits  of  the  Spirit  in  love,  joy,  peace,  &c,"  are 
abundantly  brought  forth  by  us;  when,  as  a  "  Spirit  of 
*'  adoption,  inspiring  love  to  God,  and  joyful  confidence 
*'  in  him,  while  we  cry  Abba,  Father,"  "  he  witnesses 
'*  with  our  spirits,  that  we  are  the  children  of  God," 

•  Phil.  ii.  12,  13. 

\  *  One  set  of  christians  denies  all  influence  whatever  of  the  Holy  Spirit 

*  upon  the  human  mind,  and  anotlier  considers  it  as  constant,  sensible,  and 
'  in-esistible;  but  the  church  of  England,  while  it  acknowledges  the  influence 
«  of  tlie  Holy  Spirit,  contends,  that  the  grace  of  God  may  be  given  in  vain; 

*  that  it  does  indeed  co-operate  with  the  good  desires  of  men,  and  strengthen 

*  their  pious  resolutions,  but  not  i?i  a  manner  which  may  be  perceived,  or  in 

*  a  degree  which  cannot  be  withstood.' 

•I  2  Chr.  xx.xii.  31.  §  Col.  for  15th  Sunday  after  Trinity. 


CN    THE    FOURTH    CHAPTER.  503 

and  is  "  the  earnest  of  our  inheritance;"  is  there  nothing 
sensibkj  nothing  which  may  he  perceived^  Or  how  can 
we  evermore  rejoice  in  the  holy  consolations  of  the 
Spirit,  if  we  cannot  Jeel  them?*  The  word  irresistible 
we  disclaim. — It  does  not  appear,  that  the  church  of 
England  teaches,  that  special  grace,  renewing  the  soul 
unto  holiness,  is  ever  given  in  vain.  And  do  not  those 
good  desires,  and  pious  resolutions,  with  which  the 
Spirit  of  God  co-operates,  spring  from  '  tlie  grace  of 
'  God  in  Christ  preventing;   us,  that  we  may  have  a 

*  good  will?'  "  Do  not  err,  my  beloved  brethren; 
**  every  good  and  every  perfect  gift  is  from  above,  and 
"  Cometh  down  from  the  Father  of  lights."! — '  Grant 

*  that  we,  to  whom  thou  hast  given  a  hearty  desire  to 

*  pray,   &c.'J     *  Stir  up  we  beseech  the  wills  of  thy 

*  faithful  people. '§  '  Cleanse  the  thoughts  of  our  hearts 

*  by  the  inspiration  of  thy  Holy  Spirit,'  '  Lord  have 
'  mercy  upon  us,  and  incline  our  hearts  to  keep  this 
'  law.'H 

P.  cclxxxii.  I.  4.  '  JFhoever,  &c.'l|  Where  does 
the  church  of  England  teach  this,  or  any  thing  like  it? 
Is  it,  for  instance,  the  doctrine  of  the  eighteenth  article? 

*  They  also  are  to  be  had  accursed,  that  presume  to  say, 
'  that  every  man  may  be  saved  by  the  law  or  sect  which 

*  he  professeth;  so  that  he  be  diligent  to  frame  his  life 

*  according  to  that  law,  and  the  light  of  nature:  for  holy 
'  Scripture  doth  set  out  unto  us  only  the  name  of  Jesus 
'-  Christ,  whereby  men  may  be  saved.'     If  our  church 

•  Page  7S,  76,  Refutation.  f  Jam.  i.  17-  ^j:  Col.  third  Sandaj 

after  Trinity.  §  Col.  twesity-fiftii  Sunday  after  Trinity. 

^  Communion  Service. 
[I  •  Whoever  at  the  great  day  of  final  account  shall  be  found  to  have  lived 

*  conformably  to  the  will  of  God,  according  to  the  light  afforded  them,  will 
'  be  rewarded  with  eternal  happiness  through  the  merits  of  tlie  blessed 
'  Jesus,  and  that  the  rest  of  mankind  will  be  coi'Signed  to  everlasting 
'  punishment.' 


504  &£HAIIKS 

meant,  that  men  thus  diligently  framing  their  livei;, 
according  to  *  the  light  afforded  theui,'  (which  to  vast 
multitudes,  is  the  light  of  nature  alone,)  would  be  saved 
by  the  merits  of  Christ,  without  faith  in  him:  surely 
this  was  the  place,  in  which  that  opinion  would  have 
been  stated.  But  if  it  can  be  found,  either  in  the  liturgy, 
or  the  articles,  or  the  homilies,  let  it  be  produced;  and 
we  will  not  complain  of  its  being  misplaced:  though  we 
should  be  led  to  wonder,  and  lament,  that,  one  passage 
in  our  authorized  books,  should  thus  contradict  another. 
P.  cclxxxii.  1.  17.  *  The  church,  &c.'*  How  is 
this  '  internal  sense  of  religion,''  to  be  distinguished 
from  *  internal  feelings y^-\  and  the  sensible  and  per- 
ceivable influences  of  the  Holy  Spirit;  Except  we  can 
have  an  internal  sense,  of  what  we  do  not  feel,  or  per- 
ceive? Or  except  we  can  have  genuine  '  internal  sense  of 

*  religion,'  independently  of  the  influences  of  the  Holy 
Spirit? — What  is  said  zonctvmng  faith,  accords  exact- 
ly with  our  views, 

P.  cclxxxiii.  1.  7.  *  Not  many,  &;c. ''%  Are  then 
the  evangelical  clergy  in  the  church,  and  the  Calvinist 
dissenters,  (according  to  the  latitude,  in  which  that  term 
is  used  in  the  Refutation,)  as  dangerous  enemies  to 
genuine  Christianity,  as  infidels  and  atheists?  No,  this 
is  not  intended:  but  they  are  as  dangerous  to  the  na- 
tional establishment.  In  what  respect?  To  the  real 
religious  interests  of  the  establishment;  that  is,  its  sub- 

*  *  The  church  of  England  pronounces,  that  a  regard  to  the  external 
'  forms  must  be  accompanied  by  an  iuternarsense  of  religion;  and  wiiile  it 
'  maintains  the  indispensable  necessity  of  faith,  it  declares  tliat  no  faith  will 
■  be  effectual  tp  salvation,  which  does  not  produce  a  virtuous  and  holy  life.' 

f  See  remarks  on  p.  56.  74,  llefutation. 

\  '  Not  many  years  since,  they  were  called  upon  to  resist  the  open  at- 
'  tacks  of  infidelity  and  atheism;  and  at  present  tlicy  have  to  contend 
'with  the  more  secretj,  but  not  less  dangerous   attenjpls  of  schism  aiiiji 

*  entlmsiasm.' 


ON  THE  FOURTH  CHAPTER.  505 

serviency  to  the  success  of  true  Christianity,  in  this  na- 
tion and  in  the  world?  The  evangelical  clergy,  I  must 
be  allowed  to  think,  are  peculiarly  useful,  in  promoting 
the  genuine  interests  of  the  national  church  in  this  res- 
pect; and  would  be  much  more  so,  were  they  not  sys- 
tematically thwarted  and  counteracted,  by  powerful 
opponents.  I  must'indeed  allow,  that  the  efforts  and  suc- 
cess of  the  dissenters  are  formidable  to  the  establish- 
ment:  yet  surely  no  christian  will  say,  that  the  increase 
of  avowed  infidels  and  atheists,  in  the  same  proportion, 
as  dissenters  have  lately  multiplied,  would  not  be  far 
more  formidable  to  the  cause  of  Christianity,  and  to  that 
of  the  church  of  England!  Or  that  the  nation  had  not 
better  be  filled  with  dissenters,  holding  the  grand  and 
leading  doctrines  of  the  gospel  in  a  practical  manner, 
than  with  infidels  and  atheists!  The  advice  given  by 
some  person  high  in  authority,  to  one,  who  complained 
of  the  success  of  the  dissenters,  was  to  *  Out-preach, 
out- pray,  and  out-live  them.'  This  states  the  only 
method  of  preventing  their  final  preponderance.  The 
clergy  in  general,  from  the  highest  dignitary  to  the 
meanest  curate,  must  be  more  zealous  and  scriptural, 
more  "  instant  in  season,  out  of  season"  (s^ica/faf,  a^ipuc)  in 
preaching;  more  fervent  and  constant  in  prayer,  and  more 
holy  and  heavenly  in  their  lives  and  example,  in  all 
respects,  than  the  dissenting  teachers  are,  if  they  w^ould 
effectually  stop  their  progress.  All  other  metliods  will 
most  certainly  be  found,  by  experience,  to  be  mere  pal- 
liatives. 

P.  cclxxxiii.  1.  16.  '  The  proud,  Sec.'*  If  '  the 
'  doctrine  of  election,  and  grace,'  be  teaching  men  to 
believe,  that  thty  themselves  are  elect,  and  the  favotir- 

•  '  The  proud  and  selfish  nature  of  mun  fulls  an  ^asy  victim  to  ihe  fascina 
'  ting  doctrines  of  tl-^ctitin  and  grace. 
VOL.    J.  3    ''• 


506  REMARKS 

ites  of  heaven;  it  will  certainly  please  *  die  proud  and 
'  selfish  nature  of  men,'  as  well  as  any  other  instructions, 
which  induce  them  to  think  themselves  the  favourites 
of  heaven,  without  '*  repentance;  and  works  meet  for 
"  repentance;"  without   "  faith  working  by  love,"  and 
producing  obedience;  in  short,  v/ithout  holiness  of  heart 
and  life:  and  it  is  hard  to  say,  whi(?h  system  of  self, 
complacency,  and  self- preference,  best  suits  our  pride 
and  selfish  nature.     But  '  the  doctrines  of  election  and 
'  grace'    rest   on  this   foundation,  that  all  men  are  so 
p-uilty  and  depraved,   that  they  might  most  justly  have 
been  left  without  exception,  to  perish  everlastingly,  as 
*'  children  of  wrath,"  "  enemies  to  God,"  and  '*  vessels 
"  of  wrath  fitted  for  destruction : "  that  all  were,  incurably, 
except  by  divine  grace,  propense  not  only  to  break  the 
holy  law;  but  also  to  reject  the  salvation,  which  in  in- 
finite mercy,  God  had  prepared  in  Christ,  and  through 
his  atonement  and  intercession;  that  regenerating,  new 
creating,  grace  alone,  can  produce  a  cordial  willingness 
to  be  reconciled  to  God;  and  that,  whatever  secret  rea- 
sons God  had  for  conferring  this  infinitely  valuable  and 
unmerited  blessing  on  some,  and  not  on  others;   the 
deservino-s  of  the  elect  was  not  one  of  them.     Nor  can 
any  man  know,  himself  to  be  one  of  this  chosen  com- 
pany; except  as  it  is  manifest  to  his  conscience,  that  he 
repents  of,  hates,  and  is  dead  to,  sin;  that  he  believes 
in  the  Lord  Jesus;  that  he  loves  him,  and  unreserv- 
edly  endeavours  to  keep  his  commandments  and  copy 
his  example;  and  that  he  loves  all  who  bear  his  image, 
and  every  thing  connected  with  him;  and  loves  all  men, 
with  compassion   and  good  will,   after  his  example;  so 
that  all  evidences,   without  being  thus  "  in  Christ  new 
^*  creatures,"  are  delusion,  enthusiasm,    presumption. 
>sfay,  even  at  the  highest  attainments  in  devotedness  to 
God  and  holiness  of  life,  the  christi-^i^  has  not  the  small- 


ON  THE  POURTH  CHAPTER.         $07 

est  ground  of  self-preference  above  the  felon,  or  mur- 
derer; as  all  the  difference  between  him,  and  the  worst 
of  the  wicked,  is  owing  to  special  unmerited  grace,  and 
nothing  remains  for  him,  but  thankfulness,  and  shame 
that  he  makes  no  irtore  suitable  returns.  These,  I  say, 
are  not  views  congenial  to  the  pride,  selfishness,  and 
love  of  sin,  and  the  world,  which  are  natural  to  fallen 
man.  Men  may  be,  (and  will  be,  without  special  grace,) 
proud  of  any  kind  of  distinction  from  others,  in  suppo- 
sed knowledge,  virtue,  or  endowments;  and  many  have 
been,  and  are  proud  both,  of  Calvinistick,  and  of  Anti- 
calvinistick,  opinions.  But  he,  who  judges  and  feels, 
respecting  himself,  according  to  the  statement  above 
given,  will  find  little  to  feed  his  self  cxDmplacency;  but 
much  to  stop  his  mouth,  to  silence  his  objections,  rea- 
sonings, and  attempts  at  self  justification,  to  silence  his 
murmurs,  resentments,  and  censoriousness;  and  much 
to  inspire  gratitude,  admiration,  and  love  of  God;  and  to 
encourage  hope,  in  the  exercise  of  goodwill  to  men.  For 
there  "can  be  no  sinner  so  vile  and  hardened,  but  the 
same  grace,  which  has  softened  and  humbled,  and  won 
his  own  heart,  would  not  soften,  humble,  jjubdue,  and 
win  him  over. — So  far,  is  the  doctrine  of  the  divine 
sovereignty,  in  "  having  mercy  on  whom  he  will  have 
*'  mercy,"  from  being  popular;  that  when  stated  as 
above,  (as  I  trust  most,  if  not  all,  the  evangelical  cler- 
gy do  state  it,  who  at  all  introduce  it  into  their  pub- 
lick  instructions;)  it  is  in  all  places,  (except  where  the 
doctrine  is  well  known,  and  over-rated;  and  perhaps 
rather  incautiously  inculcated^)  the  most  unpopular  part 
of  our  ministry.  Many  receive  our  instructions,  in 
other  respects,  whose  hearts  revolt  against  this;  and 
after  all  the  zeal  of  Calvinists  to  make  proselytes,  the 
small  number  of  avowed  Calvinists,  (in  respect  of  per- 
sonal election  to  eternal  life,)  found  in  this  nation,  com- 


508  IlEMARKS 

pared  with  the  mass  of  the  population,  not  one  in  ten,  to 
speak  much  within  compass;  or  even  of  the  whole  mul- 
titude of  those,  who  seem  in  earnest  about  religion,  is  a 
full  proof,  that  every  man,  who  seeks  popularity  in  a 
new  station,  where  Calvinism  is  not  much  known,  must 
be  very  careful  how  he  introduces  the  subject;  for  the 
hearts  of  his  hearers  will  be  sure  to  revolt  against  it. 
So  far  is  man's  proud  and  selfish  nature  from  being 
easily  fascinated  by  the  doctrinel —It  should  be  remem- 
bered, that  all  the  followers  of  Mr.  J.  Wesley,  are  in 
this  respect  Anti-calvinists,  and  several  other  com- 
panies, w  hich  appear  earnest  in  religion,  and  a  consi- 
derable proportion  of  evangelical  clergymen  and  their 
congregations. 

P.  cclxxxiii.  Note.  ^  In  tracing,  &c.'*  I  should  not 
have  ^previously  supposed,  that  a  protestant  bishop 
would  Iv^ve  deigned  to  quote  the  infidel  Hume  in  such 
*an  argument;  who,  as  it  easily  might  be  proved,  showed 
as  much  ignorance,  when  he  presumed  to  write  about 
religion,  as  he  did  sound  and  accurate  information  on 
other  subjects;  and  who  never,  throughout  his  whole 
history,  meets  with  any  thing  like  Christianity,  among 
papists  or  protestants,  Calvinists  or  Arminians,  church- 
men or  dissenters;  but  he  shows  most  clearly  liis  bitter 
enmity  and  sovereign  contempt  of  it;  and  that  always  in 
proportion,  as  the  enemy  to  be  assailed  approximates  to 
the  religion  of  the  New  Testament.  I  disdain  to  an- 
swer Hume's  accusation  of  enthusiasm.  I  only  deny 
its  truth:  and  I  rejoice  that  his  testimony  is  against  us; 
it  is  the  highest  applause,  which  such  a  man  was  capa- 
ble of  bestowing  on  religious  characters. 

•  •  In  tracing  the  coherence  amontj  the  systems  of  modem  theology,  we 

•  may  observe  that  the  doctrine  of  aljsuUilc  decrees  has  ever  been  intimately 
connected  with  the  enthusiastic  spirit;  as  that  doctrine  affords  the  hig^liest 

'  subject  of  joy,  triumph,  and  security  to  tlie  elect,  and  exalts  them  by  in- 

♦  finite  degrees  above  the  rest  of  mank.nd.'     iiume. 


I 

ON  THE  FOURTH  CHAPTER.        309 

P.  cclxxxiii.  I.  18.  *  /cfo  not,  &c,'*  The  conces- 
sions, made  in  the  former  part  of  this  quotation,  make  a 
sort  of  honourable  amends  to  the  Calvinists,  who  before 
were  classed  with  avowed  infidels  and  atheists^  as  not 
less  dangerous  to  our  church  than  they.  St.  Peter  was 
fully  aware,  that  these  doctrines,  as  stated  and  enlarged 
on,  by  "  his  beloved  brother  Paul,  according  to  the 
"  wisdom  given  unto  him,"  were  peculiarly  liable  to 
abuse. I  We  also  are  aware  of  the  same;  and  bestow 
great  pains  to  distinguish  between  the  genuine  use  of 
the  doctrines,  in  rendering  the  believer  humble,  thank- 
ful, patient,  meek  towards  all  men,  and  joyful  in  temp- 
tations, and  afflictions;  and  the  perversion  of  them,  in 
feeding  the  pride  of  self-preference,  in  buoying  up,  in 
xarnal  minds,  false  confidence;  in  giving  needless  dis- 
couragement to  the  unestablished;  and  in  fostering  a 
hardness  of  spirit,  in  those  who  take  them  up,  in  a 
speculative  and  unscriptural  manner,  and  not  experi- 
mentally and  practically. 

P.  cclxxxiv.  1.  13.  *  The  perversion,  Svc't  The 
perversion  of  these  doctrines  has  been,  and  will  be,  the 

*  *  I  do  not  however  deny  that  these  doctrines  have  been  adopted  and  main- 
'  tained  by  some  persons  eminent  for  their  learning'  and  in  high  stations  in 
'  the  church;  but  I  think  that  the  adoption  of  these  opinions  may  in  general 
»  be  traced,  in  writers  of  an  early  period,  to  the  abhorrence  of  the  impious 
''  doctrine  of  human  merit,  which  it  has  been  frequently  observed,  was  one 
'  of  the  chief  points  of  controversy  with  the  church  of  Rome,  rather  than  to 
'  their  unbiassed  judgment  of  the  sense  of  Scripture.  I  am  most  ready  to 
'allow  that  many  Calvinists  have  been  pious  and  excellent  men,  and  I  am 

*  fully  satisfied  that  there  are  in  these  days  zealous  christians  of  that  persu-a*- 

*  sion,  who  would  be  among  the  first  to  deplore  any  evil,  which  might  befal 
'  our  Constitution  in  Church  or  State.  But  I  contend,  that  Calvinism  is  a 
'  system  peculiarly  liable  to  abuse.* 

t  2  Pet.  iii.  15,  16. 

t  '  The  perversion  of  its  tenets  has  in  former  times  been  made,  by  wicked 
''■  and  designing  men,  the  instrument  of  great  misciiief;  and  I  fear  that  at  the 
'  present  moment  the  interests  of  real  Christianity  suffer  not  a  little,  and  that 

*  the  Established^  Church  is  in  no  small  dimger,  from  the  active  hostility  of 
'  those  who  profess  Calvinistick  doctrines,' 


510  REMARKS 

instruments  of  '  great  mischief,  by  wicked  and  design^ 
*  ing  men;'  and  so  will  be  every  tenet  of  Christianity, 
when  perverted.  But,  I  apprehend,  that  the  established 
church  is  at  present,  as  much  in  danger,  from  the  active 
hostility  of  men,  professing  Anti-calvinistick  doctrines, 
as  from  Calvinists.  The  Socinian  and  Arian  dissenters 
are  zealous  for  the  dissenting  interest,  and  comprehend 
a  large  number;  the  Wesleyan  Methodists,  that  very 
numerous  body,  are  Anti-calv'mists;  and  the  success  of 
the  Calvinistick  dissenters  is  not  owing  to  their  princi- 
ples on  these  subjects,  but  to  their  evangelical  doc- 
trines in  other  respects,  and  their  zeal  in  promoting 
them;  along  with  their  peculiar  opinions,  concerning 
church-s:overnment,  and  ae-ainst  establishments.  This 
is  fully  known,  to  those,  who  are  well  acquainted  with 
facts:  for  they,  who  are  the  most  systematical  Calvinists 
are  far  from  being  the  most  zealous  persons,  either  in 
promoting  village  preaching;  or  in  the  other  means,  by 
which  numbers  are  drawn  off  from  the  established 
church.  Indeed  they,  who  are  decidedly  Calvinists  in 
judgment,  seldom  adduce  their  principles  very  promi- 
nently, except  among  such  as  are  already  gained  to  their 
side:  for  if  going  into  villages,  and  among  those  who  are 
strangers  to  the  peculiar  doetrines  of  Calvinism,  instead 
of  showing  men  their  need  of  repentance,  faith,  renew- 
ing grace,  forgiveness,  in  short  the  salvation  of  Christ, 
and  urgently  pressing  them  to  accept  of  it;  they  should 
begin  with  predestination,  election,  non-election,  &c; 
they  would  not  only  act  unscripturally,  but  would  be 
left  in  empty  rooms.  Since  those,  whom  they  proselyte, 
by  preaching  familiarly  and  zealously  the  simpler  parts 
of  Christianity,  could  not  at  present  receive  these  doc- 
trines, and  would  almost  universally  revolt  against  them. 
How  far  the  general  interests  of  real  Christianity  suffer 
by  this,  I  am  not  prepared  to  say;  but  the  church  of 


ON   THE    FOURTH    CHAPTER.  511 

England  is  in  no  small  danger,  not  so  much  from  the 
active  hostility  of  Calvinists;  as  from  the  zealous  exer- 
tions, and  evangelical  tenets  of  men,  who,  however  they 
may  be  thought  inferior  in  all  other  respects,  are  cer- 
tainly more  earnest  and  active,  and  intent  in  preaching, 
and  in  teaching  from  house  to  house,  than  the  parochial 
clergy  in  general  are. 

P.  cclxxxiv.  1.  21.  '  Let^  &c.'*  I  most  earnestly 
pray  God,  by  his  special  grace,  to  incline  the  hearts  of 
the  parochial  clergy,  yea,  all  of  them,  to  follow  the  ex- 
cellent advice,  contained  in  this  conclusion  of  the  chap- 
ter. The  substance  of  it  is  so  excellent,  that  I  have  no 
disposition  to  except  to  any  particular  expressions,  which 

•  '  Let  the  Parochial  Clergy,  by  persevering  zeal,  combined  with  know- 
'  ledge,  and  tempered  by  charity,  be  instant  in  their  endeavours  to  heal  the 
'  divisions  which  read  the  Church  of  Christ.  Let  them  labour  to  understand 
'  and  set  forth  the  gospel  in  its  original  purity;  not  by  dwelling  on  a  'i<t'^  de- 

♦  tached  passages,  which  have  been,  and  ever  will  be,  the  subjects  of  con- 

•  troversy,  when  considered  with  cut  reference  to  the  general  tenor  of  Scrip - 

*  lure,  or  the  peculiar  circumstances  and  opinions  to  which  they  allude;  but, 

•  guided  by  the  light  afibrded  them  by  our  truly  venerable  Reformers,  in  the 
'  articles,  the  liturgy,  and  the  homilies  of  our  cliurch,  let  them  take  a  com 

*  prehensive  viev/  of  the  whole  of  Scripture,  and  "  rightly  dividing  the  word 
•'  of  truth,"  *  let  them  explain  its  doctrines  and  enforce  its  precepts  in  a 

•  manner  consisent  vvitli  the  general  design  of  Christianity,  and  the  known 

•  attributes  of  God.     Let  them,  while  they  exhort  men  to  remember  that 

*  schism  is  not  become  the  less  criminal  from  its  being  more  common,  exert 

•  themselves  to  stop  its  progress,  by  a  diligent  discharge  of  the  various 

*  duties  belonging  to  their  several  stations;  and  conformably  with  that  spirit 

*  of  forbearance,  by  which  our  cliurch  is  so  especially  distinguished,  and 
'  which  so  clearly  appears  in  the  declaration  prefixed  to  our  articles,  let  not 
'  those,  who  are  of  one  mind  respecting  the  fundamental  principles  of  our 
'■  faith,  sutler  "  differences  upon  certain  curious  points''  '  to  break  the  bonds 

•  of  peace  and  unity,  so  necessar)',  in  this  hour  of  common  danger,  for  the- 
'  preservation  of  true  religion  in  these  dominions.     Tiius  by  temperate  z.eal, 

*  sound  knowledge,  persevering  diligence,  and  fervent  charity,  they  will  best 

*  evince  themselves  genuine  members  of  a  clmrch,  founded  upon  apostolical 

•  authority.  Thus,  "  showing  tlielr  faith  by  their  works,"  '  according  to  an 
''  apostle's  injunction,  they  will  most  effectually  reprove  gainsayers,  recal 
'  wanderers,  and  prepare  themselves,  "  in  this  day  of  trial  which  is  come 
"  upon  all  the  earth,"  '  to  give  account  of  their  steward  sliip  when  summoned 
■■  before  their  .ividi:;^  ' 


^I'2  REMARKS,  &C. 

may  not  exactly  accord  to  my  own  sentiments.  By  zeal- 
ously and  steadily  attending  to  these  counsels,  and  by  no 
other  means,  without  this,  the  parochial  clergy  may  re- 
cover, and  establish  that  preponderance  over  the  dissent- 
ing teachers,  which  is  so  much  desired  by  them.  It  may, 
however,  be  foreseen,  that  if  only  a  part  of  them  do  this; 
so  that  the  total  number  forms  by  far  the  minority 
among  the  whole  company;  they  will  soon  be  either 
classed  with  the  evangelical  clergy,  so  called;  or  will 
receive  some  other  name  of  opprobrious  distinction,  by 
the  majority,  which  continues  to  neglect  them. 


^ 


